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SOENCE ©f THOUGHT TSIAMSIFEIREWGE 



BY 



J. C. F. GRUMBINE, B. D. 

Fellow of the Society of Science, Letters and Arts, London, England 

Author of "Clairvoyance," "Auras and Colors," "The Great 

Secret and Other Tales ;" Founder of " The System 

of Philosophy Concerning Divinity." 




/ 



Published by 

THE ORDER OF THE WHITE ROSE 

Boston, Massachusetts 



v V- 



CONTENTS. 



CHAPTER I. 

Telepathy — A Function and Power of Thought under a New 

Name. 

CHAPTER II. 
Thought Further Elaborated. 

CHAPTER III. 
Inspiration. 

CHAPTER IV. 
The Mystery of the Origin of Thought. 

CHAPTER V. 

The Brain and the Mind Superior Coherers. 

CHAPTER VI. 

Aspiration and Inspiration as Thought Generators. 

CHAPTER VII. 

The Hypothesis of Thought Transference. 

CHAPTER VIII. 

Psychic Unfoldment and Human Destiny under Telepathic Law. 

CHAPTER IX. 
Spiritualism, Excarnate Spirit, Thought and Telepathy. 

CHAPTER X. 

Is a Telepathic Code Possible and Practical ? Some Rules for 

Experimental Work, 



©CI.A265029 



CHAPTER I. 

Telepathy — A Function and Power of Thought 
Under a New Name. 

Any function, faculty, sense or power of the soul 
which is not known to science may be termed occult. 
This does not imply that it is unknowable or that it is 
unthinkable, but that it is at present, so far as science 
or experimental knowledge is concerned, outside of 
the field of hypothetical or known causality. In fact* 1 
action or force, which as yet is traceable to no 
sentient cause is regarded as occult. The word 
by derivation means hidden, concealed, dark, re- 
condite. All supernormal operations of the ego, 
which are also supersentient, are occult because the 
usual scientific method of explaining the normal phe- 
nomena of the mind cannot apply to them. Psychol- 
ogy cannot even admit them as evidence until they are 
proved to be facts. When once the facts are ad- 
mitted, then while it is still a difficult matter to classify 
them, these same facts become a matter of profound 
investigation. Their source of action, the law of their 
nature and the cause of their existence may not be 
known, but science endeavors to bring them within the 
sphere of its inductive method. Unless this is or can 
be done, science will remain agnostic concerning them. 

Nature and human nature are full of mysteries 
despite the wonderful and seemingly inexhaustible 



revealments of science. These very mysteries keep 
science busy ; and in the end who can say whether she 
will not so uncover the so-called occult, — even make 
what now appears supernormal or supernatural the 
simplest of all simple facts, — as to cause the word 
occult to become obsolete ? In science there can be 
nothing hidden. The word supernormal simply means 
that which is above the normal and not that which is 
unknowable. The word occult includes many very 
illusive phenomena, — phenomena which though rec- 
ognized by scientists as facts, yet seem to baffle all 
explanation. Certain metaphysical phenomena called 
psychical, with which Spiritualism deals, will some day 
cease to be mysteries because other human powers 
or sources of knowledge not now recognized by 
modern psychology will become operative, and 
these powers or sources of knowledge will enable 
man to verify facts from pseudo-facts in the outlying 
fields of psychical research. As Baron Reichenbach, 
through the aid of sonnambules, distinguished the deli- 
cate auras of mineral crystals not visible to the naked 
eyes, so by the exercise of these new but as yet unem- 
ployed powers of the soul, science will demonstrate 
what now resembles a fairy tale, so incredible is the 
fact itself. If supernormal facts can thus be substan- 
tiated, the inductive process of science will be given a 
range of comprehensiveness not hitherto recognized 
by the modern or ancient schools. 

The eye and ear for the vibrations of light and 
sound, the mind for perception and sensation, but 
these supernormal powers for the deeper, etherial 
and more spiritual phenomena, which might here 
be named noumena, which point us to the hidden 
trail of Divinity as it spreads over the universal 



pathway of the inner, higher, diviner or spiritual 
life. Thus armed, science can prove each new 
step free of that cant which sometimes passes for 
knowledge. Demarkations between nescience and 
science will be clearly defined, while what in the 
popular and theological mind is designated natural 
and supernatural, will no longer appear eternal 
parallels. The exercise of one's supernormal powers 
will gradually strengthen the validity of the deduc- 
tive method of reasoning, and the deductive and in- 
ductive methods will be accepted as arms of one and 
the same science or knowledge, of which modern in- 
ductive science is the right arm, taking hold of every- 
thing on the plane of the senses, while modern 
dedactive science will be the left arm, taking hold of 
everything on the plane of the supernormal or super- 
sentient. Limited and one-sided indeed is either 
branch of science ; for science, though regarded as 
empirical, has always been the religious method, and it 
is empirical only in so far as it theorizes and hypothe- 
cates what cannot be proved by the scientific method 
here set forth. Since psychical researchers (the 
Psychical Research Society) have reasonably proved 
the facts of the supernormal life, it only remains for 
them or for any independent investigator to show that 
these facts are the effects of the operation of super- 
normal powers which anyone who knows how may 
exercise. The religious life will not then seem an 
anomaly or a mystery as men of science have always 
regarded it. It will be more than either a credulity or 
a superstition. The mystical will not hang in the air 
as a something which has no place in the category of 
facts. Nor will the mythological and symbological be 
cast aside in our progressive age as atavistic relics of a 

5 



primitive ignorance which has no meaning in the 
larger human order of civilization. 

The word spiritual must here be defined. It does 
not mean less but more than material. It means what 
matter by derivation implies : the mother of form, 
from mer, mu, or M, symbol of water, the source of 
life, all matter issuing, as the ancients taught, from 
H2O (water), which is the mother-principle of organic, 
physical life. Spirit cannot be defined by any of its 
forms, nor can it be known by any of its expressions 
or manifestations. These are appearances or phe- 
nomena, and as such form conditions and create func- 
tions for the spirit's operations. But as Paul, the 
Christian apologist wrote, spirit must be realized by 
spirit; that is, evidences which are only spiritual 
enable one to demonstrate and become conscious of 
spirit. 

The ego, functioning on the sentient or sensu- 
ous or on the super-sentient plane, becomes aware 
of itself as such. The exercise of powers will 
not do this alone, although it may help. Prag- 
matism as exploited by the new school of psy- 
chology, which teaches that action is the measure 
of the life or divinity of the spirit, does not dis- 
prove what is here taught. For realization is the 
spirit's highest action, which for the lack of a more 
spiritual word must mean the very opposite of action 
as experimentally or inductively conceived. In this 
sense realization and consciousness pretty nearly mean 
one and the same, if by consciousness is meant not 
mind or a collection of thoughts and experiences, nor 
the mere self consciousness, but the state of the spirit 
which all experiences of the life of the spirit imply or 
reveal. Broadly put, the spirit is to matter what the 



ego is to its form of manifestation. How spirit evolves 
matter into organic forms is not here a subject of dis- 
cussion, but that the one is the cause and the other the 
sequential effect is what deductive science can and 
will demonstrate. In truth, inductive and deductive 
science is so permeated with intuitive, mathematical 
propositions that the one can hardly be separated from 
the other. In the end, when both are allowed the 
widest latitude, their distinctive differences will dis- 
solve and both will be what each should be — the 
oracle of truth. It is here declared that the deductive 
method of science will soon prove that the occult is no 
longer outside the sphere of science, but is only await- 
ing the searchlight of its bolder genius. 

The recent admissions of the old school of psy- 
chologists that the supernormal facts of life can not 
longer be denied, has made it easier for the more ad- 
vanced students of psychical research to speculate on 
the spiritual hypothesis. It would be rash to say that 
these supernormal facts are accepted by all scientists 
as evidences of the action of the spirit. The presump- 
tion, however, is that no other hypothesis can or does 
adequately explain them. The spiritual hypothesis is 
entertained while the facts are accepted. Facts are so 
stubborn that they force acceptance long before any 
rational theory is advanced to cover or explain them. 

One of the new theories growing out of the study 
of these facts is one touching the origin of thought 
which also lies at the basis of the science of telepathy. 
The theory is not new in the sense that it is a recent 
discovery, but rather it is new in its deep but novel 
application to facts. 

Thought was once regarded as a secretion of the 
brain, the result of the impact of sensation. The mind, 



even the ego, was regarded as the result of this natural 
creative process. No one thought that there was any- 
thing divine or spiritual in the process. It originated, 
said the^materialist, as the perfume of the rose, light 
from the sun, atmosphere or vapor from the sea and 
the land. There was nothing a priori or causal in its 
creation. Its involution and evolution, synchronous 
and simultaneous with the existence of the life or 
germ, were only natural and not spiritual products. 
Thus materialists apotheosized matter as the beginning 
and end of creation. All this is now passing away 
with the deeper understanding of the supernormal life. 
The deductive theory explains that thought, while 
correlated with the brain and its activities, and matter 
the object of sensation, has its source in what is called 
for lack of a better name, the subliminal mind, — that 
portion of the mind which is immaterial, which is not 
the result of the sensational or objective life at all ; and 
this leads to the ideal or spiritual origin of thought 
and mind. There is a spiritual as well as a physical 
basis for thought. The correspondence is so apparent 
that objective and subjective life must mean more than 
it once meant under a materialistic system. Thought 
is both objective (sensuous) and subjective (super- 
sensuous or idealistic), normal (a sense perception) 
and supernormal (a divine) idea. The one is the 
manifestation or form of the other. Both centre in and 
become a fact of the self consciousness. And in the field 
of the mind, both sentient and super-sentient, thought is 
expressed. The correspondence between the normal 
and the supernormal will be made an exhaustive study 
when psychologists realize, not only that it exists, but 
also that its existence furnishes the mystic link between 
the hitherto unexplanable facts of Spiritualism. For 

8 



when thought can be traced from spirit to matter, from 
the ego to the brain, from the centre where Divinity, 
self creative and self existent, expresses and manifests 
all that is less than itself and apparently contradictory to 
itself, to the circumference, where forms are made up 
to vehicle the spirit, ego and Divinity, what a marvel- 
ous sphere of vision will open up ! The spiritual hy- 
pothesis will revolutionize the canons of the old psy- 
chology. 

Action there is in and of consciousness, but not the 
same kind of action ; and here is where the word action 
has been very misleading. The action of matter is not 
the same kind or degree of action as that of the mind, 
nor is the action of the mind the same kind or degree 
as that of consciousness ; and this means, that what is 
the passivity of the one or the activity of the other, 
differ as the silence from action ; and more than this, 
what are the phenomena of the one are not the phe- 
nomena of the other, although both are the product of 
the same power. This is the point at issue. Vibra- 
tions differ in this respect of motion. Such is the law 
that phenomena occur which apparently contradict 
each other. Here is where " The System of Philos- 
ophy Concerning Divinity " clearly defines the relation 
of spirit to matter in this important respect. For 
unless the exact correspondence is understood between 
vibrations and the functions known which produce them, 
psychology will at best remain empirical. 

Telepathy deals with thought ; therefore the impor- 
tant question about thought is, how does it originate? 
If it can be shown that thought is not a secretion of 
the brain, but has its origin in the soul, that it is not a 
product of the senses but of the spirit in expression, 
then it will not be asking too much to consider thought 



as an immaterial or spiritual substance which can be 
employed independently of the brain by the soul 
through the control and use of its supernormal powers 
or functions. This must follow. There is no middle 
ground. If all experiences as all modes of action of 
the brain depend on thought, and thought itself is im- 
material in its origin, then to use thought as the soul 
now uses it, only more freely — that is, more indepen- 
dently, without contact with normal sense or faculty- 
is simply to take advantage of nature. Electricity is 
in the universe — but how to use it? A wire and bat- 
tery solved the problem. Thought, like electricity, is 
in need of a sensitive wire and more sensitized brain 
through which it can run from pole to pole, but this 
wire must not be a gross, normal one. Ether waves 
are good conductors, and no doubt play an important 
part in the transmission of thought by telepathy. But 
mind can be made to synchronize with mind, in spheres 
of thought, so as to produce the very phenomena re- 
quired. This phase of the subject will be considered 
under its proper head. 

Now as to the origin of thought, and its consequent 
nature, 'this much can be said. The impulsion from 
within the soul which leads to certain definite experi- 
ences is certainly an inspiration, mathematically or- 
dered and arranged for each life in the sphere of its 
expression. How else is growth or unfoldment possi- 
ble? This law or order of life makes progress more 
than a name. Even evolution is seen in a clearer light. 
Whatever history may show, it does not deny that the 
human race is led forward, under some such system of 
order as is here premised. The evidences are not al- 
ways clear nor conclusive, because the cause of the 
superficial changes and the profound movements of the 

10 



collective or mystic soul of the universe are not known, 
but when the life of the world is considered, then the 
programme of development will not appear either a 
coincidence or a chance. The human race, as Pythag- 
oras and even the oldest Vedic philosophers of India 
maintained, is led, and this leading is by a system as 
inexorable as fate. It proves its Divinity in the evolv- 
ment of life, and like a flower, it unfolds in a rational, 
sequential order. This has often been remarked. Nev- 
er has this fact been more apparent. From this im- 
pulsive beginning, the 3oul emerges into the light of 
day. Its activity follows the law of cause and effect. 
Life began to feel. This feeling became the basis of 
its creative and generative life — the seed of a vast and 
enormous psychic development. What but an inspira- 
tion guides and shapes man's destiny from birth to 
death, from one incarnation to another, impelling 
him at first to use his senses, after the development of 
them, and afterward to think? 

A simple metaphysical allegory will illuminate these 
abstruse statements. It was an allegory as popular in 
India and Persia as in Palestine and Egypt. It became 
the basis of Jewish mysticism as traditionally set forth 
in the Jewish Caballa. A god very much as a bird 
saw his image reflected in a clear surface ; it might have 
been the air, or water, or its own consciousness. But 
the story goes that it fell in love with its own image. 
The confusion that followed explains the deepest prob- 
lems of science and religion, known as ontoldgy and 
eschatology — the beginning and end of things. Not 
being able to distinguish between the reality and the 
reflection, it chose the reflection, and so matter origin- 
ated. Moses expressed the same truth in the reputed 
revelation of the Lord, who declared himself to be " I 

II 



am that I am." If now, with the variety of phenomena 
called psychical, with which the Psychical Research 
Society deals, this allegory were applied to life, would 
not the law of reflection help one to understand the 
greater law of correspondence? The form in matter 
and mind is the reflection of what is within matter and 
mind. Who is the one reflected? Any one who is 
.looking out upon the expression or manifestation of 
life and is influenced or hypnotized by the reflection. 
Thus thought, like these ephemeral, excarnate spirit 
forms of Spiritualism, are but vortices of unreality, but 
such unreality as seem reality because of the hypnosis. 
Thus the senses deceive one as to the origin of thought 
itself. 



12 



CHAPTER II. 
Thought Further Elaborated. 

Thought at first seems to be wholly objective, the 
product of materiality, the result of sensuous activity, 
and yet when the origin is perceived, it is but the form 
of the idea, which is its soul, and inspires to action. 
Aside from the other inferences growing out of psychi- 
cal research and a profound understanding of Spirit- 
ualism, this one of the origin of thought is the most 
patent; for the spiritual hypothesis means this and 
only this, that there can be but one derivation of 
thought, and that is spiritual. The law by which this 
correspondence is accomplished may not be under- 
stood, but that it is operative is self-evident. How 
and why life should be thus involved and evolved is a 
mystery, but that astute men of science should fail to 
perceive this order of life is perhaps the greater 
mystery. 

This much can be offered as proof of what is here 
declared. Experience of any kind is induced by an 
impulsion from within the soul. Why or what this 
impulsion is, is not always clear. That it exists is 
evidenced by certain thoughts and feelings which arise 
in the mind simultaneously with a sensation from the 
physical world. Some philosophers claim that ideas 
are causal to thoughts and so relate themselves to 
thoughts, which are their recognized forms or bodies. 
Be this as it may, there is no question but that in the 

13 



sphere of what is nominally termed the consciousness 
ideas arise from seemingly occult sources, presenting 
to the mind an inspiration which, to say the least, 
makes the external sensation or mental impression in- 
telligible. Some go so far as to say that this very 
inspiration makes sensation possible. 

Plato, following Socrates, declared for the innate- 
ness of ideas, that ideas are born not of sensation, but 
from within the mind, from a reservoir not mind but a 
source above or within mind. This might be the sub- 
liminal sphere of the ego, in which it functions when in 
the dream or subjective world, or when it realizes or 
contemplates itself apart from its experiences or its 
sensuous life ; hence the deeper meanings of the words 
inspiration (breath, or life or impulsion from within the 
soul) and intuition, or knowledge, which is a priori. 

It is the doing of the doer which inspires thought, 
and it is that which is done which makes the fact — 
the experience. That doing begins, as has been 
hinted, in an impulsion from within. The mind, once 
a simple and potential function, takes on or assumes 
the complex and manifest forms of its expressions. 
The mind itself is virgin until touched by the genera- 
tive power of ideas. This definition is not inconsistent 
with the idea that the mind is both an object and sub- 
ject of evolution because it makes consciousness a uni- 
form state of the spirit, co-extensive with and universal 
in all forms of life, conditioning all modes which differ- 
entiate it, the mind becoming an infinite series of 
modes, a reservoir of thoughts, to which the conscious- 
ness is made to minister as a searchlight is flashed 
over a large area of dark landscape, illuminating what 
was hitherto invisible, or when, to be more exact, the 
light of thought, is the result of a particular sensa- 

14 



tion. Few philosophers and fewer psychologists en- 
tertain this a priori, divine state of consciousness, 
and for the reason that its evidences cannot be made 
sensuous. 

Of course, the point of view has a great deal to do 
with an understanding of this arrangement, some men of 
science ignoring and even repudiating the spiritual 
hypothesis on a priori grounds of prejudice and igno- 
rance. But now that the facts of the supernormal 
life are so generally accepted by men of science, the 
propositions here set forth will not seem unreasonable 
nor untenable. The time has passed when facts will 
be winked at. They not only force recognition, but 
they demand explanation. 

Briefly, the spiritual hypothesis relative to the 
origin of thought is this : there can be no thought 
which has not its origin in the supernormal man, and 
the supernormal man is that part of him which is the 
higher, inner correspondent of his physical nature. It 
is more than the dream consciousness and the subjec- 
tive mind. It is not the distinctively spiritual part of 
man, but the psychic in contra-distinction to the spir- 
itual or exclusively physical. It can be explained by 
the word potentiality as applicable to the soul's dual- 
istic life, — that which is supernormal but so involved 
in the soul as to allow either or both to appear, under 
certain conditions, in the one human life. The excar- 
nate spirit can manifest itself as incarnate, and the in- 
carnate can manifest itself as excarnate because of 
spirit; that is, spirit by conforming to conditions, can 
appear in this dualistic form. To manifest at all on 
the plane of matter, the man must enter the subjective 
life before he can appear objective, and to transcend 
that plane of the senses he must pass through the oh- 

I 15 






jective to appear on the subjective. The dream con- 
sciousness lies between the objective and the subjective 
mind and life, and this is made evident in sleep. But 
the supernormal sphere of the man is that part of him 
that controls the normal. This is saying a good deal, 
but a careful observation of the facts of life will show 
that one's education is altogether on this inspirational 
and progressive scale. A child, a youth, a mature 
man sees, perceives and understands what is on his 
plane of experience. It is a geometrical allotment. 
He cannot transcend it. All that appears within the 
visible plane his eyes may catch, but he himself 
does not fully, adequately realize it. It does not 
enter into himself as an integral part of him and his 
life. That which leads him on, that is the inspiration 
of his thought; and it is this thought which becomes 
the basis of all of his experiences. Can the senses 
become useful at all, except as they become the 
servant not so much of outward, material excitation, 
but of the spirit? That is what these supernormal 
and abnormal phenomena through mediumship and 
the independent exercise of one's psychical powers 
imply. 

A seer is one who uses the supernormal powers in- 
dependently of the senses. A medium is one who 
uses his potential, psychical powers, miscalled medium- 
ship, abnormally. The result is the same, but the use 
of power is not the same. And it is because of spirit, 
and not mind, in the segregated sense, it is because of 
the spirit operating through its supernormal and ab- 
normal use or expression of power that the inference 
is made that thought is a free agent in so far as it can 
be made to do the will of the spirit. As form implies 
life, as phenomena suggests reality, as the senses hint 

16 



at powers greater than themselves, so spiritism im- 
plies Spiritualism. 

If the subtle relation existing between ideality (idea) 
and imagination (image) be examined, an understand- 
ing of this law of correspondence can be had. Very 
little is known of the resources of both the ideality and 
the imagination. In fact, very little is known of the 
subtle relation of these two faculties to the senses and 
to the spirit ; that is, their relation to the objective and 
subjective life. Ideality seems to lie on the great di- 
vide between the normal and supernormal life, and like 
a torch it casts a light outward and inward. Imagina- 
tion, the seat of the form of the idea, called the image, 
holds a dual relation to the ideality, in that it is both 
creative and representative, manifesting the idea in a 
form and at the same time invoking the idea as though 
it were the ideality. The ideality presents the idea 
and, in a very occult way, affords a negative of the 
astral or spirit form, too elusive and spirituelle to ap- 
pear before any of the normal faculties. That is why 
the ideality is the nexus between the normal and the 
supernormal life and powers. This is not denied by 
the old-school psychologists, but it is not accepted by 
them. However, if attention can be called to the fact 
of the relation, careful and painstaking investigation 
may prove what is here stated. All this is fully elab- 
orated in the work "Clairvoyance."* 

The idea, generated in the ideality, is as spiritual 
as it is possible to conceive thought. It is experience 
which helps one to realize the sublime correspondence 
of the divine and human order, between the object 
(image) and subject (idea). And he who fails to per- 



* "Clairvoyance," (Fourth Edition), by J. C. F. Grumbine. 

17 



ceive the wisdom in the end which experience sub- 
serves, who is ignorant of the uses of experience, who 
who goes through the routine of experience without 
realizing what it is for, certainly fails to conjoin the 
two forms of one and the same spirit. Thus evil and 
good, though opposite in their effects, nevertheless 
subserve the spirit in this respect and show that in 
the working out of the problem of life evil, so called, 
and good become, like electricity, the opposite poles 
of one and the same force. Experience is the end 
which both subserve. 

The correspondence between the spiritual and the 
material is shown in the delicate relation which Nature 
maintains between the supernormal and the normal in 
the use one makes of the ideality and the imagination. 
But this use and relationship are but hints of the exact 
and unchanging correspondence which the physical 
sustains to the mental and the mental sustains to the 
spiritual in the operation of all of one's powers. Thus 
it is evident that when it is said that "I" see, one 
should bear in mind that the eye as a sense and an 
organ could not and does not see of itself. 

These statements have been reiterated again and 
again, but the average and self-satisfied psycho 



o 



gists who ride the hobby of materialism to death have 
laughed at the proposition, as though supernormal 
powers have no relation, in this respect, to normal 
ones. It will be conceded sooner or later that the " I" 
of the spirit has the prerogative to express itself on the 
normal as well as the supernormal planes, and when 
these facts of telepathy, clairvoyance and Spiritualism 
are accounted for on a basis which proves what is here 
declared, the spiritual hypothesis will not seem absurd. 
The word education as popularly conceived and 

18 



taught is a perversion of the original meaning of the 
word. Education as modernly conceived is commer- 
cial and therefore useful, but the man is no nearer the 
solution of the problem of life, so far as any such cul- 
ture solves that problem for himself. The commercial 
aspects of education are not here disparaged, nor are 
the uses to which education is put undervalued. Edu- 
cation should do more than merely teach one to be 
useful; that is, how to make money. To lead out 
what is in one, to unfold the flower of the soul, is the 
supreme end of education ; but that which grafts on 
the soul a semblance of development, a culture which 
is a veneer, is a hindrance rather than a benefit. Such 
culture often prejudices the worldly man to the higher 
uses of education — an education which the more 
serious learn to appreciate and prize. Experimental 
education is all important, yet the end of it is neither 
the results which are attained nor the illusive goals 
which are ever held before the mind. Education 
should have the spiritual hypothesis as its basis and 
end, without in any sense becoming ecclesiastical or 
making public schools parochical. The spiritual hy- 
pothesis is a scientific one. As such it claims atten- 
tion. And unless it becomes the inspiration of the 
higher education, the supernormal powers will continue 
to lie dormant, or be entrusted to the few who will 
labor, as in the past, against the popular prejudices or 
the legal restraints of society. 

Now when it is perceived that telepathy is the ex- 
ercise of a supernormal power, and that it is not as 
some psychologists are trying hard to show, the action 
of the normal mind ; that it is wholly subjective and 
not objective at all; that the brain plays the least part 
in its expression ; that there is in it nothing which de- 

19 



pends upon outward stimuli or excitation, — then some- 
thing scientific can be done to formulate a system of tel- 
epathic communication. And so long as the origin of 
thought remains a mystery, or so long as thought itself 
is traced to a source other than spirit, or at least the high- 
er vehicle of the spirit — the soul — telepathy will remain 
as the philosopher's stone, a lost science. But if the or- 
igin and nature of thought are accepted as telepathic, that 
is, if thought is found to be of super-physical origin, then 
psychological science will have a new basis on which the 
higher education can build an enduring civilization. 

The spiritual world impinges on the material. Nay, 
more than this, the spiritual life permeates the material 
life and is at the roots of it, although the two seem so 
opposite to each other. For though the light is not 
the darkness, yet the darkness could not exist without 
the light; though the spirit is not matter, matter could 
not appear without spirit. Thought and feeling, sensa- 
tional as they seem and are, have their roots in that 
which is supersensational, that which is essentially not 
of the senses. Inspiration is to experience what an 
idea is to a thought, what consciousness is to mind. 
This mystical hemisphere of being is as real as its more 
demonstrative shadow and fits into it. To use meta- 
phorical language, the spiritual world swings some- 
where within or beyond midnight darkness and our 
dawn. To prove this, and that "the highest," as Victor 
Hugo wrote, "is only attained through the high," one 
must not delve in the depths of phenomena, forgetting 
what is above in the clear light, to find or try to find 
what is or was never there, but he must ascend the 
spiral staircase within himself until he finds within him- 
self, above the clouds of the human senses, in the impalp- 
able, superphysical world, the central spirit of his being. 



CHAPTER III. 
Inspiration. 

The evolutionist and reincarnationist find it equally 
interesting to synthesize the culture and wisdom of the 
ages and note, if possible, a law of life and civilization. 
Although the civilizations of nations manifest many 
unique and by no means similar or uniform phenom- 
ena, still the philosopher of history has never tired in 
hoping to find a static basis for the upward, onward 
development of the human race ; nor has he been al- 
together deceived by the signs of progress. For there 
is not only an ordained, but a preordained destiny for 
the individual and the race, and this destiny is not al- 
ways so conspicuous or obtrusive as to expose itself 
on the well-trodden highways of universal history. As 
geology proves that the earth is composed of many 
strata or layers of rocky formation, so human life is a 
digest of enormous experiences. Still the plan is never 
lost sight of, and man moves in a mysterious way to 
unfold and consummate a divine order. Teleology is 
after all translatable into eschatology. 

The question of a divine ordination for earth and 
her inhabitants will be considered elsewhere as hinting 
at the interior nature and scheme of things. At 
present, it need but be mentioned that ignorance of 
such a mysterious plan largely prevails among those 
who today on the human side have complete control of 
affairs and who, in their zeal to be masters of fate, for- 
get how man proposes and God disposes. They can- 

21 



not prophesy in the sweep of evolution what the indi- 
vidual or collective soul of the human race is to be. 
And yet what man becomes is hinted at in protoplasm ! 
But where and how? Science does not know! 

The theory that electrical corpuscles which form by 
vibratory motion all organic matter of which nature is 
composed, and which by a few daring and ambitious 
scientists is made to account for the origin of thought 
and even of life or spirit itself, is the extreme view and 
speculation of a new materio-spiritualistic school. 
For the very opposite is the case— -life, thought, mind, 
spirit, are causal of all vibration, and the forms and 
movements generically comprehended by electrical 
corpuscles. So that whatever changes take place in 
the material world and life, in the brain and mind of 
man, they are sequential to the operations of spirit. 

Human development is a fact, and as a fact is a 
fruitful field of investigation. Man unfolds in a nat- 
ural, rational and psychic order. An interval of inter- 
ruption, a gap or a cataclysm, progressive, introgressive 
or retrogressive steps,— all these movements are inte- 
gral units of the scheme of things, in which the worst 
or best that is in man is brought forward to declare the 
spirit. If man fails in the struggle of the survival of 
the fittest, that very defeat marks a victory, for death 
and failure on one plane of life mean growth, con- 
sciousness and success on another. The exchange is 
legitimate, and is explained by the word transmutation. 

Now as man must objectify, or put into action, or 
experience whatever he feels (subjectifies), must, in 
short, put into his life or living whatever is potential 
within him, it follows that the impulsion or inspiration 
to do so is first from within, or springs from within the 
subjective world in response to the sensation from 

22 



without. For instance, I see, that is, I am inspired or 
impelled to perceive or see only the thing or things 
brought by the sensation of light to me in the sphere 
of sight in response to that particular impulsion or 
inspiration. So it is with all sense perception. Hence 
the correspondence and correlation between a thought 
as the object of sense perception and sensation, and an 
idea as the subject of creative being. Therefore these 
sidelights on the nature of mental processes can be 
found useful in solving some of the psychological 
problems of human development. 

Broadly speaking, that is, from a divine standpoint, 
mankind is led to receive only what it is prepared to per- 
ceive ; and inspiration is adapted to man according to 
his need and capacity. Thus divine inspiration which 
in method is telepathic in its deduction (that is, it fol- 
lows an alignment or a sympathy established in souls 
between two polarized subjects or objects or an object 
and subject in electro-magnetic affinity), responds in 
each soul to a call from without by the plan hinted at 
or declared in this book. 

Such is the nature and spirit of divine inspiration 
that, like electricity, it passes by friction or excitation 
between matter and spirit, one the negative and the 
other the positive pole, the mind itself being a coherer 
for thought very much as the brain is a coherer for 
sensation or action, the inspiration making light in the 
one case or heat in the other as the need appears. 
Of course, everyone knows that thought is not elec- 
tricity. The law of its action, however, is similar. It 
diffuses itself as a universal medium of light through- 
out the animal kingdom. It need not be said that 
light is but one of the important forms of its manifes- 
tation, yet as light emanates when thought touches or 

23 



passes through the brain certain materialistic scientists 
have supposed that it had no existence separate from 
brain. The fact is that what the consciousness is to 
the mind, that divine inspiration is to thought. 
Thought is more than the mind. The mind, like 
thought, is a form of consciousness and subject to 
change. Consciousness is always the same. 

The brain might be called the dynamo of the mind, 
as the mind, in a higher sense, might be termed the 
etherial dynamo of consciousness. Both are function- 
al. Through consciousness God, or what may con- 
veniently be termed spirit, or the self within every one 
of us, ignites the spark of inspiration which generates 
thought. The thought is perceived as occupying 
special and temporal forms orlimitations. This natur- 
ally follows through the sensory because of sensation, 
sensation becoming the medium of the flow or current 
of thought outward through the sensory to the particu- 
lar object to which it is polarized. 

That all thought expresses itself through this mode, 
that divine inspiration itself is operating by the same 
mode on a higher plane, is patent* to any critical inves- 
tigator of mental or psychological phenomena. Divine 
inspiration, like ether or electricity, diffuses itself 
through and permeates all spheres of potential and 
manifest intelligence, its appearance signifying its pres- 
ence under conditions which manifest it. But it is 
causal to, rather than a resultant of, experience and so 
makes evil its negative and alternative possible. 

The mode by which divine inspiration conduces to 
thought is a seemingly complex one, when the variety 
of thoughts and experieces are taken into account; 
but in fact, it is a simple one when the machinery 
through which it operates is understood. 

24 



That truth in the form of divine inspiration or lead- 
ing should be relative to human experience or its ne- 
gation in human life, should touch it on all sides, by a 
thinking or doing which appears to be opposite, as in 
case of error or evil, is not at all strange ; nor should 
such a claim be dismissed as impossible or even regard- 
ed as a violation of the law. For how else is life to 
realize its Divinity or mankind its apotheosis? 

Experience is the issue in which Divinity is in- 
volved, although Divinity cannot be said to be either an 
object or a subject of creation or evolution, for it is 
self-existent. Yet by experience life realizes every- 
thing which is not itself, to find at the end of involu- 
tion and evolution, education and knowledge, culture 
and civilization, what it is, was and will be — its Divini- 
ty, that is, God. 

But the mystic formula, if put numerically, is one 
of addition before it is one of subtraction, or it is a sub- 
traction by addition. Differentiation and variety are 
modes of division of the one, eternal spirit, or life, 
which, if added together as an infinity of parts, compel 
the alternative, a withdrawal of all fractions by sub- 
traction, to realize unity through the one. As color is 
involved in light, so thought is concealed in divine in- 
spiration. How, is, indeed, the mystery? It is by its 
mode of manifestation that thought is produced, and it 
is this mode which makes telepathy and thought trans- 
ference possible. 

Telepathy — which literally means, sympathy from 
afar — and thought transference — which is a psychic 
process (not organic)- of conducting thought from one 
mind to another — are established upon the a priori 
mode of generating and transmitting thought by divine 
inspiration. If God or the self in each one inspires 

25 



the soul from within and not from without, by a deduc- 
tive rather than an inductive method, that inspiration is 
not organic but spiritual. Telepathy is a science of men- 
tal as well as spiritual processes of thought transference. 

Visions and voices are so produced as to impinge 
on the mind from within the sphere of spirit, even 
though they relate to material things. They enter 
the atmospere of human life, not by sense perception 
but from consciousness., of which the mind is a form. 
1 he law is as exact as mathematics. These supersen- 
suous phenomena associate themselves with the soul's 
life. They satisfy its spiritual needs. They are in- 
volved in its destiny. They are no part of the dream 
world nor of the subjective life of the soul. They en- 
ter it as the light of Sirius enters our solar universe 
from a circle quite outside (in a mystic, inner sense) 
the sense world or the psychic, dualistic life. They are 
of the spirit— spiritual, and so float into the soul from 
within, and not because a product of mind or a product 
of experience. 

This same principle w T hich governs rudimental life 
in the form of the embryo or germ also governs 
thought; for thought is vital with life. Neither space 
nor time affects the action of the principle. They but 
comprehend the field of its phenomena. 

A race is led or inspired as an individual. Collec- 
tive peoples needing a uniform direction or inspiration 
receive it, despite their geographical location or their 
personal state. The wonderful, sublime part of it all is 
that as inspiration is no respecter of persons, and as it 
is an impersonal principle in the soul, each unit of in- 
telligence receives precisely what it needs for its devel- 
opment, and receives it oftentimes, as is the case with 
gross numbers of men, unconsciously. 

26 



The mass of mankind think or do a certain thing 
unaware of the fact that they are automatically carrying 
out a prearranged — in fact, an ordained plan. The in- 
evitable and inexorable enter into their wills, they know 
not how. They act and are acted upon. In fact, the 
only human freedom which is comprehensible is that 
expressed in the saying of Jesus, " I am in the Father 
and the Father in me ; the works that I do, I do not of 
myself/' And though the works of most men seem 
altogether in the interest of themselves, they platform 
an end higher and better than they know. 

This law establishes a divine immanence which 
prophets have declared, and which is so interwoven 
in the scheme of life, that it is a difficult matter to say 
where divine inspiration ends and where human thought 
begins. It is too nice and fine a gradation for any but 
the highly idealistic or spiritual to realize. It can be 
said, however, that the process or mode of thought fol- 
lows the order of divine inspiration, as effect follows 
cause. So it is not at all hard to accept the sovereign 
power of thought when one understands the sovereign 
power of inspiration. 

As reflection gives to the shadow the form and out- 
line of the thing reflected, so thought embodies inspira- 
tion. As it is below, so it is above, and as it is with- 
out, sc it is within, with the difference only which 
marks the shadow as the reflection of the light, or 
thought conceived in the mind as the shadow of divine 
inspiration until it is realized as that inspiration. 

If the student can realize that thought is thus cre- 
ated within him from the inspiration of the highest self 
(God) to the lower self, or from THE SELF to the seg- 
regated personal HlM-self or HER-self ; that no thought 
is born in the mind save as it issues from this celestial ma- 

, 27 



trix ; that he has the power to invoke inspiration and un- 
derstand or know each step of the way, the source and 
cause, the reason and lesson of experience, — then will 
he use thought as the creator uses inspiration and not 
as a mere consumer ; then will he make thought the 
means of his liberation from the sense world, from dis- 
ease, poverty, pain and death, because by it he will un- 
lock the door which leads to self mastery, to freedom, 
happiness, sovereignty. 

Omnipotence and omniscience may yet become a 
human realization, — the very principle or law of life 
and living which he can consciously employ and ex- 
press. 



) h» 



28 



CHAPTER IV. 

The Mystery of the Origin of Thought and 

Ideas. 

Anyone who realizes that consciousness in its pure 
essential nature has no definition nor annotation in time 
or space and who also becomes aware of the fact that 
the branches of mathematics known as algebra and ge- 
ometry which have to do with time and space, begin 
and end with matter and mind, and therefore have 
nothing to do with the fourth dimension or the ether, 
for both matter and mind are phenomena of ether and 
spirit, the word telepathy will convey its particular and 
exact meaning. 

What a ray of light is to the sun, that inspiration is 
to consciousness. The mode by which inspiration 
passes from mind to mind or from spirit to spirit is tel- 
epathy. 

To aspire and meditate, to pray and spiritually con- 
centrate, touch at once the secret spring of the spiritual 
universe and, by a direct appeal to this intelligent cen- 
tre, whence all light and truth come, a response is 
brought. 

True, the answer to a prayer or an inspiration is 
not a physical operation of the mind, and has no expli- 
cation in natural causality. This is due to the fact that 
spirit is the cause and law of its own operations and 
results. 

No scientist has yet satisfactorily explained what 
the ether is, or how it is the base or mother substance 

29 



of matter, and yet the latest and most advanced school 
of scientists agrees with Professors Ramsey, Crookes 
and Sir Oliver Lodge that vibration is the key of all 
chemical transformations and transmutations. In short, 
they teach that the resolution of ether into matter, and 
of matter into ether, is by the law of vibration, which 
science has not yet been able to define or explain. 

So, to explain the response of the Divine Spirit to a 
human spirit by prayer, where a silent, supernormal 
and supersensuous cause is evoked to produce a nor- 
mal and human result, a result which transpires in time 
and space, is impossible in terms of common experi- 
ence or ordinary happenings, but that such seemingly 
supernatural results do take place, the facts of super- 
normal psychology and modern Spiritualism abun- 
dantly prove. It is possible that many of such strange 
occurrences as baffle science and derange the ordinary 
records of human history might yield, in rare cases, to 
the law of coincidence, were there such, but inasmuch 
as no experience can coincide with another, except as 
each is associated with or springs from a similar or 
identical cause, the inner world of cause or spirit will 
alone explain the facts. Aspiration or prayer does not 
interfere with the law of causation, when that law is un- 
derstood in the broadest and deepest sense. The law 
of vibration adapts itself to the atom and galaxy — to 
phenomena and spirit, to life as expressing evolution 
and mind as involving spirit. And as the growth of 
the life of a crystal as well as of man proceeds from 
within, spirit always dictates the order. 

The divine person of Christ as the manifestation of 
Deity cannot be explained by the merely historical life 
of Jesus of Nazareth, for the idealization and spirituali- 
zation of the man in the sphere of the Christ is a pro- 

30 



cess which, though capable of symbolic and physical 
representation or embodiment, is explained truly by a 
celestial law of correspondence, which compels the out- 
er to take on the resemblance and form of the inner. 
And this representation is so interwoven with the 
higher, the inferior with the superior form, that no one 
would suspect the correspondence unless his attention 
were drawn to it. For instance, in the Bible story of 
the marriage at Cana, when water was transmuted in- 
to wine, the proof of the miracle or psychical phe- 
nomenon was in the fact that the wedding guests who 
drank the wine knew that it was wine.* This novel 
chemicalization of elements fitted into the natural order 
of relative effects in the life of nature. It was not a 
miracle, as one might be led, in the narrow use of the 
word, to suppose, for it was not accomplished by the 
suspension of any known law, or by a special act of 
Divine interposition. Yet, the spirit produced the re- 
sult by psychic power. Who knows how much or how 
little of our lives is the product of the mediation of 
spirits or Divinity who minister to our human needs? 
Spiritualists and Theosophists who claim direct inspira- 
tion of spirits by telepathic law, through obsession (con- 
trol) or possession (adeptship) find many of the mys- 
teries of inspiration explained by thought transference. 
Thought transference is esteemed by them the mode 
of telepathic communications. They teach that impres- 
sions can be transferred from mind to mind as truly 
and exactly as a series of logically arranged or devel- 
oped thoughts, called a discourse. f Some minds are 

*Even if this statement is assailed by the old school psychologists, 
other similar recent mediumistic phenomena could be cited to strength- 
en the facts. 

t This difficult test was accomplished by Sir Oliver Lodge, much to 
his satisfaction. 



attuned to the one but not to the other, but no ration- 
al being lacks the capacity for such a priori knowledge. 
The Zanzigs who astonished England, Europe and 
America by their feats of mind-reading are splendid 
examples of how psychically and sympathetically the 
minds of a husband and wife can be attuned to make 
such telepathic phenomena possible and easy. 

Here it will be helpful to the student to explain 
some terms which are employed in the terminology of 
the new psychology and which definitions are used in 
this work. For much ignorance and misunderstanding 
arise from conflicting terms. 

A thing is said to be normal or natural because it 
is object of or subject to the law of a material cause and 
effect as comprehended by our five physical senses. 

A thing is supernormal or supernatural because it 
is object of or subject to the law of spiritual cause and 
effect as comprehended by the intuition or conscience, 
or any power above the sphere of the five physical 
senses. 

The abnormal or unnatural is a deviation from the 
above law. 

The consciousness is uncreate, immaterial, super- 
sensuous, primal, divine, eternal. 

The mind is a form of the consciousness as a cloud 
is a form of the atmosphere or the atmosphere is a 
form of the ether. 

Thought is a form of the mind. 

Sentient is normal feeling. 

The supersentient is supernormal feeling. 

Spirit is Divinity, the eternal, intelligent, life prin- 
ciple. 

The soul is the content or vehicle of the spirit, con- 
taining the dual male and female potential forms, seat 

32 



of individuality, personality, identity and organism for 
expression and manifestation. 

The body is the instrument or organism of the 
soul, through and by which the spirit obtains experi- 
ence by birth, life, death, immortality and regeneration. 

A thing is physical because material or objective, 
superphysical, because immaterial or subjective. 

Inspiration is any impulse to thought which springs 
from within the soul or the deeper sphere of spirit. 

Objective mind is that form of the mind which deals 
with so-called sensuous, physical and mental life cov- 
ered by the five physical senses. 

Subjective mind is that form which deals with life 
covered by the superphysical intellectual life, the po- 
tential objective, and seat of the supernormal powers. 
The subjective mind has been assigned by Thomas J. 
Hudson, author of "The Law of Psychical Phenomena" 
(in the broadest use of the word) as the supernormal, 
spiritual, divine part of us. While this use of the word 
is broad, it is misleading, for the supernormal is not 
always the divine part, although both supernormal and 
superphysical, as the divine is not the normal part. 
And what is further meant is one may live a natural or 
normal life without being spiritual in the use he makes 
of life, as he may live the supernormal as an immortal 
and still be earth-bound or unregenerate. The spiritual 
use one makes of the objective and subjective mind and 
life distinguish them forever from their functional 
natures. It is true that what the subjective is to the 
objective mind and life, the spiritual life is to the ma- 
terial, and yet few will admit that the outer and inner 
kingdom of mind and spirit are thus related. All 
supernormal powers called independent, psychical 
powers (not mediumship) belong to the subjective 

33 



mind as all normal powers belong to the objective. 
And as the one affords evidences of the inner, super- 
physical spirit and spiritual world, so the other affords 
demonstrations of the outer, psychical spirit and spirit- 
ual world. On this perception of the difference be- 
tween the two the student will realize exactly where 
and how the subjective and objective interrelate and 
correspond. 

Underneath the objective world, in the esoteric 
sense of within, is the spiritual as over the subjective, 
in the exoteric sense of without, is the material world. 
The sleep or dream mind is that broader blend or com- 
position of the two forms of consciousness, the object- 
ive and subjective, in which the ego oscillates, when 
released from active participation in the life of the 
senses, called the sense-consciousness or the objective 
self-consciousness, and when submerged in the fourth 
dimension of that unwalled mind where sleep or 
dreams are often all the ego can remember of its 
absent-mindedness, while celestial visions are received 
and retained by that ego or spirit that aspires and lives 
the spiritual life. It is not in sleep, nor trance, that 
the ego obtains its freedom from objectivity or sensu- 
ous, psychical limitations and environments, but it is in 
being able and willing to live the spiritual life while 
employing supernormal powers. 

And here is where telepathy demonstrates its law, 
and proves to be rich in resources and the pregnant 
means of resolving mysteries into facts and revelations. 
Ideas arise in the subjective mind and become thoughts 
in the objective mind. A sensation is the psychical 
means of uniting the thought (ideal world) with the 
world of matter or forms. A perception is the intelli- 
gent, immaterial, metaphysical means of fusing the idea 

34 



into the form. Thus the idea, the thought, the sensa- 
tion and the form are related. Ponder this well, for 
on this arrangement is built the deeper mystery of the 
vital and spiritual correspondence of consciousness 
with mind and the action of the latter through the pas- 
sive sphere of the former. 

Now, in attempting to define inspiration in terms 
of intuition and Divinity, and as originating, not in 
mind or in sensation, but inspiring it, the difficulty is at 
once apparent. 

To say that inspiration is causal of, and a priori to, 
thought, yet productive of both thought and experience, 
will be too radical a statement to be accepted without 
proofs. And yet the impulsion to act (from within the 
soul) under spacial and temporal conditions must be 
itself inspirational in character, and not a by product 
of experience or an accident of existence. 

This becomes more evident when the nature of the 
mind and the character of the life are considered. 
Granted that there is a difference between the simple, 
potential mind of a savage or a child, and the complex, 
educated mind of a scholar, yet the difference, as is 
here explained, is a difference between the deductive 
(subjective) and the inductive (objective) operations of 
the mind itself, as made evident in a leading which is 
causal of experience and an experience which proves 
the leading itself. 

What correspondence, it may be asked, has Divini- 
ty or truth (as being the very source of thought and 
knowledge) with experience, which is a very composite 
matter and ofter^ mixed with error? Is error inspired? 

Error is the negation of truth, and as such is its al- 
ternative. Error is not the product of Divinity or di- 
vine inspiration. It is no part of the Divine order. It 

35 



is nevertheless involved and evolved in the soul's life, 
and as such belongs to it, because like evil it is associ- 
ated with the negative plane and sphere of thought and 
feeling, or action. Excarnate (human) inspiration, 
conceived in error, will create error wherever it touches 
a human soul who is in the sphere of error and any er- 
ror in particular. Error has an affinity for error. God 
never inspired error. And while error is the negation 
of truth, it can never become the truth or inspire the 
truth. 

Error has been defined as the perversion of truth, 
and as such it is an abnormality. Yet ignorance and 
error are twin brothers, as wisdom and truth are twin 
sisters. Error is only possible in the human order and 
on the human planes of life. If thought is a form of 
the idea or perception of anything, a truthful percep- 
tion differs from an erroneous perception in that the 
one is divinely inspired and the other humanly con- 
ceived, or born of ignorance. This will explain what 
is here meant by divine inspiration of thought, and 
thought as inspiring human experience. 

A thought is not divine because subjective or be- 
cause inspired of excarnate spirits. It is divine only 
because truthful or of truth. And as all thought is in- 
spired, careful and precise discrimination must be 
made between what proceeds from the Divine spirit 
within each one and human spheres of life. 

That the spirit of truth is involved in and yields to 
human needs at every moment of the soul's life and un- 
foldment is true, but the soul is free to choose and live 
the spirit of truth only in so far as it has no further use 
of error. Error is peculiarly egoistic ^personal) and 
truth (impersonal) spiritual. Both evil and good, er- 
ror and truth, as touching and directing thought, show 

36 



the conflict between the relative (temporal), and the 
absolute (eternal), in the sphere of Divinity. 

But thought itself, whether the source of error or 
truth, and feeling, which seems to be the basis of 
thought and which makes evil and good possible, 
spring not from sensation but from spirit. And this is 
exactly what inspiration implies. A spirit (mankind) 
inspires error; the Spirit (God) inspires truth. One 
leads to a material, the other to a spiritual, life. 

A spirit is not essentially a devil because it thinks 
error or is evil, and permits the life to be inspired by it. 
An incarnate or excarnate spirit is passing through ex- 
periences, — terrible as the result of such experiences 
is, — and will come into the life of truth as a matter of 
course. It can go only to the limit as insanity, disease 
and death show, and while no soul is liberated nor per- 
fected alone by effects which are transgressions of be- 
neficent laws, yet lessons are taught (as when fire burns 
or tissue is broken down), which when learned qualify 
the man for the spiritual life. 

The office of intuition in the sphere of thought is to 
sanction truth and only the truth, as the office of 
conscience is to sanction good and only the good. 
Thus, the morale of intuition is to oracle Divine inspir- 
ation. And intuition and conscience are safe, authori- 
tative and infallible guides to action, because both ora- 
cle from God what is God's will as touching the person- 
al thought and feeling in relation to the soul's eternal 
life and destiny. No revelation is greater or more 
truthful than truth, and as God is love and love is the 
God of truth, God's will is the foundation of the feel- 
ing which often is confused with one's sensations of 
pleasure or pain. 

These propositions can be clearly announced and 

37 



are fundamental of thought as expressed by the word 
telepathy. 

First. Thought or feeling, as error or truth, evil or 
good, is inspired. 

Second. The thought which is Divine (truth) is 
from the Divine spirit in man and inspires to a spiritual 
life, while the thought which is human (error) is from 
the human spirit in man, and inspires to a material life. 

Third. Sensation follows thought, is the result of 
thought, and has no existence outside of thought. 

Fourth. Experience is thought or feeling express- 
ing itself in form in the life. 

Fifth. The relation of experience to thought and 
of thought to spirit is that of matter to man's spirit, 
and of mans spirit to God's spirit. 



38 



CHAPTER V. 
The Brain and the Mind Superior Coherers. 

As mind is pregnant with spirit, so the brain is 
pregnant with ether. Spirit acts on and through ether 
as mind acts on and through the brain. Ether is not 
electricity, nor is the mind spirit, yet ether is the 
mother of electricity as spirit is the father of mind. 
The inductibility of the mind to spirit is no less a fact 
than the inductibility of the brain to ether. And it is 
due altogether to this dual and relative inductibility 
that both the brain and the mind act as coherers. 
Coherence is a spiritual property of matter. Cohesion 
causes atoms, molecules and particles of matter to 
combine into solids, liquids and gases. Attraction and 
repulsion are the universal laws of matter which lie 
back of all the dynamic and static forces of nature. 
And yet whatever attracts or repels is following the 
dictation of spirit. 

What a battery is to electricity and the practical 
application of electricity to human service, that the 
brain is to the mind and the mind is to the spirit. 
Never lose sight of the fact that spirit generates life 
and power, even organism and phenomena, not through 
external but internal agencies or functions. What the 
life of the tree is tathe sap and form, that spirit is to 
the mind and brain. It is the life that generates the 
sap, as it is the sap which produces the leaves, branches, 
trunk and roots. All material analogies must be read, 
as it were, appositely, backward from within or esoteri- 

39 



cally by the spirit. If one supposes that a battery 
creates electricity he is in error, for electricity existed 
before the battery was even invented. The battery is 
only a conductor in the broadest and most technical 
use of the term. It displays or manifests the phe- 
nomena. The brain acted upon by the mind deduces, 
before it induces, thought; and thought exists and ex- 
isted as it will continue to exist when the brain ceases 
to act ; that is, when the organism is no longer useful 
as a function of spirit. Whence does thought come, 
and where does it go when the brain ceases to manifest 
it? It is in and of the mind as the mind is in and of 
the spirit, a fact or condition of spirit not recognized as 
yet in the text-books of either normal or abnormal 
psychology. The time is at hand when it will be. 
And then supernormal psychology will revise the 
canons and hypotheses of normal and abnormal 
psychology. 

The brain as a conductor is the best instrument for 
thought coherence and radiation which could possibly 
be conceived. It generates thought only in so far as it 
provides room and function for its manifestation. And 
this is the larger and spiritual significance of generation 
as taught by the great teacher Jesus to Nicodemus. 
In this sense evolution is never creative. Involution 
lies back of evolution and governs it. Thought arises 
in the brain as moisture and dryness in the air from 
other sources than the apparent. The mind is th^ 
medium between spirit and brain in the translation, 
manifestation and conservation of thought, and, tech- 
nically speaking, is a repository of thought or a thought 
collector. It is a much finer, sensitized and attuned 
coherer or instrument for the apprehension or ducti- 
bility of thought than is the brain; and yet the corre- 

40 






spondence between the material (physical, sentient) 
and spiritual (superphysical, supersentient) world 
could not exist and would not be possible, were it not 
for the brain and mind. What the mind is to the 
spiritual world through the subjective, psychical or 
supernormal and spiritual life, that the brain is to the 
material world through the objective, sense and or- 
ganic life. And so as this unity and harmony remain 
unbroken the spirit can do its work and live its life in a 
normal and supernormal way. 

If all thought is inspirational and not sensational in 
its origin and essential nature, the office and function 
of the brain and mind as coherers become at once ev- 
ident. To pass or impel thought from the ego, — the 
seat of personality and the personal life, the residence 
of the subjective and objective mind, and the source 
and resource of the multiple personality and all poten- 
tential and manifest experiences to the mind, — is a mat- 
ter wholly of the need of the ego, so far as its life and 
destiny are concerned. Remember, that the ego is es- 
sentially Divine and becomes individualized for expres- 
sion : that is, to be one with God, — to attain the 
apotheosis. And this need lies back of its growth : 
that is, what is termed its material and spiritual expres- 
sion. 

The brain provides a means of deductively (from 
the potential subjective sphere of the ego) and induc- 
tively (from the active, objective plane of the ego) per- 
ceiving and receiving thoughts which fit into the warp 
and woof of the soul's needs. In this respect it coheres 
the thought from the mind only to manifest it by means 
of sensation on the plane or in the sphere of physical 
existence — the sense or self consciousness. 

The consciousness is directly the source and reser- 

41 



voir of all thought, and without consciousness thought, 
mind, brain would have no existence. This is the nor- 
mal order of the soul's education and culture. The ab- 
normal is a deviation from it, as the supernormal is a 
higher fulfilment of it. 

A person is said to be moral when he obeys custom- 
ary standards or rules of living, and immoral when he 
fails to do so ; but he is spiritual only when his life is 
pure, loving, unselfish. The material — that is, the 
moral and immoral — and the spiritual, seem strangely 
mixed in each one's life, as mixed as the Scriptural 
tares and wheat ; but the mixture is the result of a re- 
fining and purifying process from which each soul will 
escape in time. One's work or purpose in life, as well 
as one's life in the material and spiritual sense, are in- 
volved in the use he makes of thought. And thought 
is given to supply human needs. 

The thought is the intellectualization of the life — 
that is, what one is one thinks, or as expressed by the 
aphorism, "As a man thinketh, so is he." The charac- 
ter, and the thought of the soul grow or unfold togeth- 
er. This is the mystery of thought. It arises from 
within the soul, as the mind is able to perceive and re- 
ceive it. And the choice the ego makes of thought 
determines its life and direction. 

Thus it can be said that thought adapts itself to the 
soul's life in the sphere of time and space by a mathe- 
matical law. And this law fixes the character and the 
destiny of the soul. An idea is the generator of a 
thought, and so from the immaterial or spiritual idea to 
the material or sensuous thought the process of thought 
transference and telepathy is involved. Technically, 
the idea is the spiritual concept of the mental percep- 
tion — thought. 

42 



Ideas and thoughts cluster together like angels and 
spirits who travel in groups or companies. And the 
reason many minds think the same thought or think 
alike, as the case might be, is because they are passing 
through or evolving the same condition and state of 
mind, which produce certain similar, but not uniformly 
identical experiences. Often seemingly stereotyped 
germs of thought, like formulae, give one an idea as to 
the inspirational forms or moulds of thought, but the 
inspirational forms are elastic and fit into the soul's 
every need. 

Phonographic or graphophonic impressions, which 
are the means of reproducing vocal and instrumental 
selections, hint at similar methods employed by the 
spirit. For surely the soul's life is a book, the pages 
and story of which unfold in serial form. There is 
logic in madness, sanity in the abnormal experience, 
and direction in what appears mental chaos. 

Law is law, whatever the results. Forms, like or- 
ganisms, serve a double purpose. They hold and con- 
vey, as well-as concentrate and conserve, whatever is put 
into them. In the most subtile way possible the soul's 
history unfolds, thought by thought, like the pages 
of a book, until the end is reached, and that end is not 
the limit of thought or life, but a beginning of endless 
revelations and illuminations. Thought precedes all 
mental awakening, all realization in consciousness, all 
experiences of character. 

In this connection a word should be said of the 
feeling. Feeling is more than emotion and deeper 
than sensation. It is the spirit of thought and compels 
the thought into conscious action. It has its birth in 
love, although it may become in one a prayer or as- 
piration, in another an appetite or passion. The gross 

43 



Or Coarse and the fine or pure feeling follow and de- 
pend upon the character of the life and the use one 
makes of thought. Right and wrong, good and evil 
feeling, feelings pleasurable and agreeable and feelings 
painful and disagreeable, synchronize in spheres of 
identical thoughts. Feelings and thoughts are insepar- 
able ; they follow or precede each other but are never 
divorced from each other. Hardness and obtuseness 
is a degree or quality of sensitiveness or feeling. To 
arouse the Divine in those who degrade their lives by 
evil thoughts and feelings is the purpose or end of ex- 
perience. For the divine is the spiritual or God life, 
which can only be realized and expressed when the 
soul loves and lives divinely: that is, in the sphere 
of pure thought and feeling, which qualifies one for 
peace. 

By the law of attraction and repulsion the soul or- 
ders its thoughts and feelings, and this law dictates 
through what the soul likes or dislikes the thoughts 
which it can easily and quickly assimilate. 

When the mind and brain as coherers are saturated 
with sensitiveness they attract or repel such thoughts 
as belong or do not belong to them. And as touching 
the extraneous thought or thoughts of others, this law 
must be strongly obeyed if results are to be obtained. 

In telepathy, both a percipient and recipient, a 
transmitter and receiver can obtain results in thought 
transference only by applying this law. How could 
the Zanzigs attract color, number or letter, however 
multiplied or complicated, unless they were sympa- 
thetic to them ; that is, positively attracted them by 
the power of their will or by some occult sympathy not 
yet understood? And to the extent that the brain can 
be made to act in unison with the mind as coherers, 

44 



and both made sympathetically sensitive to whatever 
may be transmitted or impressed, and all repellent 
thoughts or conditions temporarily removed or kept 
under control, submerged, as it were, in the stronger 
current of attraction, will results be a success. 

Technically speaking, the human organism is also a 
battery, the brain, left and right lobes, a set of dynamos, 
the mind a coherer and thought a force. 

Minds and thoughts synchronize in time and space. 
Hence the existence and need of uniform spheres and 
planes of action. A thought keyed to a certain degree 
of vibration or a certain quality of action has an at- 
traction for minds which agrees with that degree 
or equality. This is why the mind is and acts as a 
coherer. 

Minds in agreement usually synchronize the same 
message, experiences or thoughts, and therefore mani- 
fest the same actions. There may not be, indeed, 
there is no scientific way as yet known of proving that 
action of any kind in nature produces identically the 
same forms because of constant changes in the molecu- 
lar particles of matter, due to physiological and psychi- 
cal flux, to planetary influences, meteorological changes 
and geographical differences. The self-evident fact 
that two bodies cannot occupy the same space at the 
same time must be taken into account. A wise an- 
cient paraphrased this law of matter thus, "There is a 
time for everything under the sun/' Violets are violet 
in color, and it is true their blossoms look alike, yet 
though the color, broadly speaking, is the same, no 
two violets are identical in form, texture or color, nor 
do their blossoms emit exactly the same fragrance. 
This is true of every form of life from the crystal 
to a man. It is doubtful if the atoms show any 

45 



closer agreement than that of two red or white roses. 
This is said to be due to environment — temporal and 
spacial extension. But there is sufficient similarity or 
agreement of types to make the rule a working hy- 
pothesis. In fact, the variation does not destroy the 
fact or action of the principle. For the current or 
force of thought acts upon all life with such impact as 
to produce these differences amid the variety of types. 
So that while phenomena vary and results differ, the 
life and thought forces are the same, and this thought 
force works through the human organism as electricity 
through a battery, the nervous system and the brain, in 
particular, becoming a negative and positive dynamo, 
causing any number of minds to agree and so register 
or attract the same vibration of thought. The process 
is superior to but in principle not unlike wireless 
telegraphy. 

As everything has its negative and positive pole, 
and this physical fact lies at the basis of normal, or- 
ganic life and its expressions, it furnishes a clue to tel- 
epathic communication. If inspiration is provocative 
of thought as electricity is of light or heat, according 
to the medium employed, then it is not difficult to un- 
derstand how thought can be kindled in minds the 
world over. Nor is it hard to perceive how, since in- 
spiration like electricity is a universal element,* and 
the brain by its structure and substance is a battery for 
the inductibility (generation) of its by-product thought, 
similar and kindred phenomena can be induced in 
other minds and brains and appear when these minds 
are keyed to the same vibration. The translation of 



* The word element is employed to imply rather than define what 
inspiration is. It is more than an element. 

46 



thought from mind to mind, flashing as does a spark 
of fire to inflammable material, igniting it, is a psycholog- 
ical process classified as supernormal. Whether thought 
is considered as indigenous to each mind or a reflection 
from superior minds, (a view point very popular among 
classic philosophical writers, as Plato), or whether it be 
as a Vedantist teaches, an illusion of the negative of life, 
is immaterial, since it appears uniform under the con- 
ditions which have been described. That there are series 
and groups of thought existent in each one's mind is 
evident to anyone who has made a serious study of the 
mind itself, and that certain notions, even ideas, which 
correspond with certain things in nature have a subjec- 
tive as well as objective attraction for and relation to 
each other and so affinitize, prove the oneness, solidar- 
ity and integrity of the universe. To make this clear 
a common illustration can be given. A is a mother 
whose son B is a brakeman on the B. & M. R.R. She 
resides with her son in Lowell, Mass., and wishes to 
visit a friend in Boston who is C. Late in the day she 
makes up her mind to see C the next morning, but 
does not know where C lives. She desires to meet B, 
who started out very early the next morning on a trip, 
but there is but one chance in a hundred that she will 
see him on his train at the station. However, she 
does see him, receives the address, but he expresses 
the fear that as C is very busy A will not find C in. 
A comes to Boston, finds C in, who relates a vision he 
had early that morning, about 5 o'clock, of being on a 
train and actually doing the work of a brakeman. C 
had never met A, so the case was a peculiar one, if not 
one of telepathy. A, with a determination to see C, 
transmitted the thought through space, so that at the 
receptive moment C received a knowledge of B's occu- 

47 



pation when making up his train in the yards at 
Lowell and getting ready for this trip. C knew six 
hours beforehand that A was interested in B and that 
B had something to do with cars. 

This not only illustrated in a novel way the relativ- 
ity of ideas or thoughts, but it illustrates how material 
things are associated with thoughts by a psychical 
process which is more mysterious than wireless teleg- 
raphy. Whether the brains of A, B and C were irreg- 
ularly synchronized or their minds occultly connected 
by ether waves, as most minds are, is not impossible. 
But C had no other way of knowing that A intended to 
call or that B was her son than through telepathic 
communication. 

When these phenomena, now recondite and appar- 
ently too illusive to be gotten at by the usual scientific 
methods, are understood and classified, signals can be 
adopted and a symbological language invented which 
will supply an intelligible code of interpretation. Men 
now at a loss to know how to poise or condition their 
minds in order to communicate telepathically with each 
other, will find the means and by applying rules and 
conditions which make such intercourse possible and 
practical, will find the secret of spirit communion and 
communication. And when the brain can be made a re- 
sponsible, intelligent coherer, so that disorderly and het- 
erogeneous thoughts will not and can not intervene to 
interrupt the transmission of a correct message, (and 
this can be done only by patient, persistent practice), 
who will limit the power of this new and higher mode 
of transmitting thought? 



4 8 



CHAPTER VI. 

Aspiration and Inspiration as Thought 
Generators. 

To the extent that all things are coordinate, the ma- 
terial will be made to harmonize with the spiritual, and 
this is implied in the inductibility of matter to spirit or 
to life, to use the more common term employed by 
popular science to signify spirit. That also is what 
transubstantiation mystically implies, which another and 
better word, transmutation, will make clearly intelligible. 

Matter receives and moulds spirit into form, only to 
prepare the way for the sublimation and the etherializ- 
ation of the vehicle, the body compounded of matter. 
The two-fold purpose is never forgotten by nature, 
however obscured or concealed by her processes. So, 
as the aspiration ascends and prepares the way, inspira- 
tion, the answer, descends and affords the result, until 
at last — it may be in a moment, a month, a year or a 
longer period of time — the aspiration and inspiration 
become conscious and demonstrable. Aspiration al- 
ways implies the readiness, on the part of the person 
who aspires, to realize the subject of his aspiration, 
and that subject is not to be had merely for the asking, 
as the foolish believe, but by attainment; which means 
that aspiration is a^spiritual growth which makes pos- 
sible an environment or material condition by which 
certain spiritual events and results are possible. Aspi- 
ration implies the law of spiritual causality. 

49 



Precisely in this manner, telepathy establishes it- 
self on the impinging sphere of our common, practical 
life, and by methods which will be elaborated. 

As inspiration usually makes a rift in the cloud of 
mental obscuration, letting in a superior, supersensuous 
light, so telepathy reveals the occult but luminous 
power of thought. 

In the first place, this power is hidden, because it 
is not as yet intelligible or tentative to the senses ; and 
secondly, because it operates in a deductive rather than 
an inductive way : that is, thought must be winged with 
inspiration or ballooned with a faith which is the evi- 
dence of spiritual realities, impelling it through the 
supersentient sphere of existence, thus overcoming the 
limitations of sense perception. The ego thus sensi- 
tized is free to act upon and to be acted upon by psy- 
chic or personal egos or coherers. These coherers 
catch the wireless messages or inspirations as sulphur 
catches a flame or amber the light, or a wire coil an 
electric spark, and convert them into corresponding by- 
products, thoughts. 

Black magic is a form of telepathic communica- 
tion, in which a person wills evil rather than good to 
influence his victims. And this is possible from a neg- 
ative standpoint, for evil itself is negative. The power 
to think and do evil is involved in the same will that 
possesses the alternative, and the results are relatively 
as patent. But it must be remembered that while this 
is true, black magic destroys the operator as well as its 
victims, who as a prey to the power of thought do not 
know how to resist evil. White magic, on the other 
hand, blesses the operator and the one who is operated 
upon, because it is constructive and never destructive. 

Professor James, late of Harvard University, 

5° 




wrote in his Ingersol lecture on "Immortality ' that the 
soul, so far as science goes, operates through a series 
of functions, corresponding with each other in office on 
relative planes of action. This would mean if carried 
to its conclusion that the spiritual or divine part of man 
is the essential ego, is functioning through many dis- 
guises on the sentient and supersentient planes of con- 
sciousness, as the phenomena of the multiple person- 
ality will attest. The ego appears, however, on all 
planes as the same entity among all identities. That 
the whole organic and inorganic structure is a machine, 
controlled by a unit of life, and that the functions on 
the physical correspond with similar functions on the 
mental, as the mental corresponds with like functions 
on the spiritual or supermental planes, is true. Other- 
wise the system would not reveal, as it does in psychic- 
al phenomena,* the uniform kinds of form. 

So one may perceive the correspondence between 
thought as a mental form of inspiration and a mental 
form as saturated with sensuous representation, — that 
is, so externalized and objectified as to conceal or 
totally eclipse the mental image conveyed from the 
sphere of pure spirit. For instance, the image of a 
chair dissociated from the idea which it subserves in 
teleology or Divinity would be a sensuous form, in 
which the inspiration of seeing it as it is and perceiving 
what it is and its' purpose in the scheme of life is a 
matter of the utmost consequence ; but to realize this 
relationship the brain or mind alone is too gross. Few 
apprehend telepathically the celestial idea. Take an- 
other illustration which will appear more to the point. 

* Psychical phenomena only show that material life must be repre- 
sented on the material plane by material forms or phenomena, as none 
other but objective could appeal to the sensuous mind. 

51 



In the clothes man wears how few realize that they are 
crude physical appearances or representations in variety 
of what the ego thinks and feels, what the man is in 
the idea of unity, or what the mind is in the differenti- 
ation of its thought, or what this fashion of clothes, 
both material, corporeal and mental, is to the etheric or 
spirituelle form, or the idea of personality which is 
neither a material nor a mental product. The relation- 
ship and correspondence are too subtile to be easily de- 
tected. Yet as light is relative to color, so the ideal 
form of the spirit, incomprehensible to the senses, is 
relative to the gross physical body, and the clothes 
which cover that body. The materialist will not accept 
what is here written, but he cannot disprove it. 

Thus, as physical forms are related with each other 
biologically and organically, and in their differentiations 
still elaborate the type, still carry forward and evolve the 
potential idea implanted in the germ — as the butterfly 
is metamorphosed from the worm — so thoughts, ideas 
and visions bear similar relation to inspiration. They 
are the product of inspiration, as sensation is the re- 
sult of the action of the nervous system. 

How to know and prove this is easy enough if one 
is willing to apply certain tests — tests which are both 
mental and spiritual in character. They involve the 
ego in what at first would seem a mode of reflection 
and observation, in both concrete and abstract thinking. 
To associate intuition with tuition, and Divine inspira- 
tion with sensuous experience, is not the instinctive 
tendency of the natural man. However, if this com- 
parison will be made of one with the other, of what is 
divine with what is human, of what is pure conscious- 
ness with what is sensuous thought, the expression 
44 authority and value of inspiration " by the telepathic 

52 



process of transference of inspiration to thought and 
thought to experience, will be clearly perceived and 
understood. What electricity is to a wire coil in pro- 
ducing light and heat, in a far deeper and more subtile 
way, the consciousness of spirit and its aura or radia- 
tions here designated inspiration, are to the mind and 
brain. They deduce thought and action. And as con- 
ditions are made for the radiation of consciousness, 
satisfactory experiments on psychological grounds can 
be conducted which will fully demonstrate what is here 
hypothecated. 



53 



CHAPTER VII. 

The Hypothesis of Thought Transference. 

That thoughts can be transmitted from mind to 
mind at a distance by a process not understood as yet 
by the scientist is admitted by such distinguished 
authorities on psychical research as the late Dr. Hodg- 
son and Frederick Myers, Professors Hyslop, Crookes 
and Sir Oliver Lodge. That such extraneous thoughts 
when transmitted often appear in the mind as a natural 
and logical expression of the mind itself, as of external in- 
spiration, is also true. And it is not always easy nor 
possible for the expert in psychology to separate nor- 
mal from supernormal thought or the thought of an- 
other from that of one's own mind, except of course in 
such remarkable and concrete exhibitions of telepathy 
as the Zanzigs perform. Such experiments are re- 
markable. 

Most persons are as quickly influenced by extrane- 
ous or foreign thoughts, which touch and inspire them 
from sources and centers of radiation. most hidden and 
distant, as by immediate subjects or objects of percep- 
tion. And this is due to the subtle, insistent power of 
the foreign thought and the natural attraction of the 
soul for it.* Often thoughts are sent as important 
messages, just as a telegram may be sent in the usual 



* Bulwer Lytton remarked in Zanoni, "Thought can meet thought, 
and spirit spirit, though oceans divide the forms. Thou meetest Plato 
when thine eyes moisten over the Phaedo.' , 

54 



or wireless form, and if the recipient is in that passive, 
sympathetic condition of mind which is so essential to 
successful experimentation, the message cannot fail in 
being received and perceived. A personal experience 
will make this point clear. Some years ago about 
1898 we had our residence on the South side in Chi- 
cago. While on my way down town, both my wife 
and a governess prearranged, without my knowledge, 
to send me a thought to purchase for them a trifling 
gift — my wife willing or desiring that I bring her a 
bouquet of violets and the governess wishing that I 
procure for her a fresh bunch of sassafras bark. It was 
in the spring of the year, and the one naturally artistic 
longed for the violets, and the other very practical 
thought strongly of sassafras tea for her blood . While the 
electric car was turning the corner of Twenty-second 
street and Wabash Avenue, I chanced to look out of the 
window and saw a display of flowers, among them vio- 
lets, in a florist's shop. I acted immediately on the 
impulse, got off, purchased a large bouquet of violets, 
and then taking another car resumed my journey in 
town. After finishing my purchases and walking 
down State Street past Marshall Field Company's 
department store, in an unobtrusive doorway, I saw a 
man with a basket, selling sassafras. The impression 
came instantly to purchase a bunch, and at the time I 
was very conscious that I had received two distinct 
thoughts : one from my wife and the other from the 
governess, and that I had responded correctly. The 
reader can imagine how pleased I was, when handing 
to each the article she had wished, my wife laughingly 
remarked, "Didn't I tell you that he would do it? " A 
more startling test was the wish I personally made 
while in Washington, D. C, about 9.00 a.m., a certain 

55 



day. I stood before a show-window of pictures in the 
store of Woodward & Lothrop, and as I stood admir- 
ing the beautiful colored photograph of Washington's 
home, I mentally wished that I might have that pic- 
ture. A voice from within me, or the silence, said, 
" Why not wish that everyone in Washington had it? " 
I said, " Indeed, I do," and I wished it. I turned up 
F Street (why I do not know) and stopped at the shop 
of a florist. A large dahlia with beautiful white blos- 
soms attracted my attention. As I stood silently wish- 
ing that I possessed that plant, the same voice spoke 
to me, " Why not wish everyone in Washington had 
it?*' "I do, and more, I wish that everyone in the 
world had it." I went about my business and thought 
no more about these experiences. After lecturing in 
another part of the city, I returned to my rooms about 
5.00 o'clock, and, incredible as it may seem, there on 
the table stood the identical picture and the dahlia 
which I had wished for that morning. The explana- 
tion which to some, unfamiliar with supernormal hap- 
penings, will seem as great a miracle as the miracle 
itself, is this, and telepathy explains it. A certain 
woman, who had become deeply interested in my work, 
and who in former years had been a novitiate in a con- 
vent in Georgetown, received the wishes the instant I 
made them, while she was busy at her desk in a room 
of a building in a certain department of the Govern- 
ment, and so insistent and precise were the impressions 
of the things which I had wished for, that she, acting 
upon the impulse, purchased both and had them sent 
to my rooms. That this might occur to one and not 
to another, I am not ready to concede, for the law of 
telepathy is no respecter of persons. In some such 
mysterious way a wish is father to the deed, and no 

56 



doubt our holiest aspirations and prayers are thus 
answered by both human and divine agency. Thoughts 
are more than things : they are the souls of things, and 
can reach centers of intelligence under normal and 
supernormal conditions as instantly as the thought it- 
self is conceived. Whatever mysterious law governs 
it, in its radiation, remains for science to discover, but 
that the law exists and produces as it governs the 
phenomena of thought transference, no one familiar 
with the new psychology can deny. No scientist as 
yet has been able to explain heat and cold, except to 
say that the one is the absence of the other. If heat is 
the absence of cold and cold is the absence of heat, 
what is that which produces either or both at the same 
time? Science can tell us exactly what produces heat 
and cold, but it cannot explain what they are. It can- 
not explain matter or life, but it can talk learnedly on 
some of its by-products and endless, various phenomena. 
How by the power of the will thought leaps from mind 
to mind, irrespective of vast distances, or how it seems 
to reach one, without any direct effort of the will, is 
still a hard problem of psychological science. Some 
claim that it is translatable through the medium of 
ether or by electrical conditions and is forwarded very 
much as any fine material substance by, for instance, 
some superior dynamic power, as is employed in wire- 
less telegraphy. But such speculative notions are un- 
tenable, because how can thought, itself immaterial and 
inapprehensible by any physical apparatus, be pushed 
or touched by an agency or force inferior to its nature 
and quite outside of its own sphere of phenomena?* 

*The force of gravity gives weight to matter, yet through coordi- 
nate functions of brain, nerves, muscles, matter can be moved ; but no 
physical dynamic power can move a human soul or cause it to alter its 

57 



It is absurd to entertain so material an hypothesis ! A 
far more plausible and reasonable theory is, that 
thought is itself dynamic and possesses within itself 
all inherent power for infinite radiation and vibration. 
Neither words seem quite adequate to explain what 
thought does, except to show that thought moves 
toward a center of attraction after the same law as 
made Jesus say "the spirit goeth wherever it listed/' 
And if it is explained that thought suffers from limita- 
tions : that is, its power telepathically is restricted by 
the same law which holds a spirit or a man, or, in fact, 
any life to a certain course, some idea of what is here 
conveyed will be realized. Certain thoughts appeal to 
and seem to be in sympathy with certain persons, and 
such persons can obtain them much easier than others. 
An artist or a poet who lives in the sphere of imagina- 
tion and ideality would, as a matter of course, be a 
capable subject or sensitive of visions and inspirations, 
the finer, purer, sublimer, and more spiritual forms of 
thought would more easily touch and influence them 
by the law of attraction than coarser minds. A musi- 
cian whose ear is attuned to the audience of the purest 
notes, would be the one to whom would come those 
tender vibrations which linger in the soul of harmony. 
As a saint is one to whom angels would choose to 
send their messages of love and light, for "the pure 
in heart shall see God," so an evil-minded man 
would attract and entertain only coarse, profane, sinful 
thoughts. And the limitations of thought, so far as 

mind without a direct appeal to the soul in the sphere of the soul. 
Sensation affects the soul because it wills, chooses or desires to be af- 
fected. This will in part explain why physical force does not avail in 
the mental and spiritual world. As Paul put it in another way, " The 
weapons of our warfare are not carnal but spiritual." 

58 



the law is concerned, is in the fact that thoughts are 
graded. All thought, as all minds, are susceptible to 
inferior and superior, material and spiritual expression, 
and while essentially thought, mind, spirit, are divine, 
their evolution or expression in the ego follow this law of 
attraction which governs them. A dark thought which 
is an evil thought, is a thought in which its own light 
and power are withheld. And while an evil thought 
has power, it is a negative power, harming and des- 
troying the one who generates it more than the one 
who is negative to it. A thought when raised to its 
highest increment of divine power is most beneficial 
because illuminating. The evil thought when lowered 
to its deepest potency is chaotic and auto-destructive. 
To think and will evil is to reduce life to a negative. 
A so-called demon or devil is a soul that is obsessed : 
that is, enslaved by the trinity or three-cornered power 
of darkness — darkness of body, mind (soul) and 
spirit. Self-purification is the source of thought re- 
generation, constructive power and illumination. 

The faculty or ability to transmit thought, in the 
technical sense, whether evil or good, is a power which 
while dependent on the quality of the thought which is 
transmitted and the state of the mind of percipient and 
recipient, can be cultivated to a degree which the 
trained student of telepathic phenomena would hardly 
think possible. 

When to think and love good music, poetry, litera- 
ture, or to love all that is refined and pure, is to place 
oneself immediately in the sphere of the musician, the 
poet, the artist and the saint, and so be receptive to 
their thought and influence, one can grasp the far 
reaching value of telepathy, both as a positive educa- 
tional force in the life, and a source of information and 

59 



illumination from the unseen, spirit world. For who, 
unless possessed of a sordid and selfish ambition, 
would and could seek or attract the influence and 
inspiration of the one, without seeking or attracting 
that of the other? For thought is of the mind and 
the radii of the mind are of the spirit, and the spirit is 
expressing and manifesting thought on all planes in and 
out of a physical body. 

It is true that telepathy is but a mode or process of 
thought transference and does not qualify a thought as 
evil or good. This it is powerless to do. It is a com- 
mon carrier of thought, and as such its purpose is to 
register or convey to and in the mind of the recipient 
what is thought or sent by the percipient. And 
common, though unconsciously so, as telepathy is with 
most of us, first as the law of our own guidance and 
experience, and as the mode thought takes to satisfy 
our human and divine needs, more and more will the 
principle and benefits of it impress themselves upon 
mankind as it puts into practice this ever new but old 
educational method. 

What intuition or Divine inspiration was and is to 
those who realized or now realize its sovereign and 
helpful guidance, that telepathy will become when man 
employs thought as a constructive, reformatory and 
spiritualizing force in his own life and the lives of man- 
kind. And the hypothesis as here presented signifies 
the use of thought as the silent but intelligible, univer- 
sal language which the spirit uses, not only to manifest 
and express what it is, — for the material world and life 
are but the complex manifestation of thought, while their 
life is its expression, — but also to establish the king- 
dom of heaven on earth and within ourselves. And 
since in the beneficence of God no one is denied the 

60 



Divine plan and power of living, the most helpful 
source of inspiration, wisdom and grace lie potentially 
within ourselves. 

Error can be outgrown, evil overcome, weakness 
and disease conquered, the insane and criminal class 
made whole and a new race made possible by the di- 
vine employment of thought. Our ignorance and 
hence our prejudices, our evils and hence our weak- 
nesses, alone prevent us from being masters, and sons 
of God ! 



61 



CHAPTER VIII. 

Psychic Unfoldment and Human Destiny under 
Telepathic Law. 

Scientists at length realizing the existence of super- 
sentient and supernormal facts,* began to speculate 
upon the cause. Many liberal researchers declared 
themselves in favor of the spiritual hypothesis as the 
only working and comprehensive solution of their ori- 
gin. This meant not only that spirit was at once rec- 
ognized as the basis and cause of life, but that life 
itself, being of spirit, was not destroyed at death. The 
spiritual hypothesis proves that man's personality or 
identity, at least the intelligent and spiritual portion of 
it, survives the destruction of the body. This psychi- 
cal science has pretty clearly demonstrated. 

It follows that what has been written in previous 
chapters about the super-physical origin of thought 
and the reality of inspiration as the law and content of 
consciousness, creating the infinite modes or spheres of 
its expression and manifesting a correspondence of the 
inner cause with the outer effect, will not seem at all 
improbable, untenable or unscientific. For while tele- 
pathy is recognized as a fact, n«either its cause nor its 
law is as yet known. 

Therefore in advance of more definite revealments 
and precise scientific discoveries, the hypothesis of the 



* Under the special head of Mediumistic Experiences certain tele- 
pathic, psychical and supernormal facts are noted. 

62 



supersentient and super-physical origin of thought and 
its modes of transference can be stated, not only as the 
plausible but feasible one. 

Certain corollaries may now be presumed. 

1. An absolute (Divine) order exists which each 
human life follows or obeys, 

2. Spirit immanent in each one has access to a 
knowledge of this order and when necessary can wise- 
ly, inspirationally advise the ego functioning on lower 
planes. 

3. Spirits incarnate and excarnate can flash upon 
the mind impressions, dates, facts, — events which be- 
long to the past, present and future of the order of 
each human life. 

As to the first corollary, how can it be proven that 
the sovereignty of God is at all opposed to the freedom 
of man?* Or how can it be denied that life with its 
variety of experiences and endless episodes is not ex- 
actly what both the will of man chooses and the will of 
God permits under immutable, eternal law? When it 
is remembered that sovereignty, will, freedom, mean 
law, who will any longer tolerate theological or moral 
distinctions between actions, when the relative need 
always subserves the absolute end of life? But in a 
far deeper sense, who will fail to perceive that actions, 
like water, find their own level and integrate or disinte- 
grate their forms by their uses? So that thoughts and 
feelings (for essentially they are one and the same) re- 
late to actions, not as a something which is either in- 
trinsically good or^vil as these terms are scholastically 
understood, but as natural impulses, inevitable, if not 



^Consult the new work by J. C. F. Grumbine entitled "The Spirit 
World — What and Where It Is," in which a special chapter is exhaus- 
tively devoted to " Destiny." 

63 



necessary, in the universal order of cause and effect. 
An action appears moral or immoral because of con- 
sequences. Yet these consequences are unavoidable 
under present existing conditions of human nature. 
What is temporal or relative, though necessary, is the 
evidence of the eternal and absolute law. The law or 
the order or the plan is involved in the development or 
action of the life itself and cannot be separated from it. 
Here is where and how the end justifies the means. 

As to the second corollary, since action disposes of 
the substance of the soul's character and destiny very 
much as a turn of the kaleidoscope alters the figure of 
the bits of colored glass, the principle of action is the 
ego itself. The ego is inspired by a variety of impul- 
ses, in which self interest is the strongest. If self in- 
terest is found at last by experience to be a disastrous 
cause leading to fatal results of action, the lower ego is 
so informed from the higher ego within itself, from a 
sphere of knowledge incomprehensible to the senses. 
Abstractly, that information comes from intuition and 
conscience, for the one appealing to the intellect and 
the other to the heart, become the popular oracles of 
Divinity. 

So that whatever may be a man's choice, however 
necessary his action, he is never free of these twin 
voices of truth. Thus the human and divine order in- 
terpenetrate each other, as ether the air, the one like 
fire destroying the relative, finite and temporal forms, 
all that the ego desires and hence manifests of love and 
life, because the creation of human nature, to make 
room for the realization of the pure and simple spirit. 

If the Divine spirit did not interpenetrate human 
spirits, how could man know right from wrong, good 
from evil, truth from error, and so far as the survival 

6 4 



of the fittest in life itself is concerned, how could the 
human spirit survive death? For that problem of 
problems resolves itself into one of the conservation of 
energy or a mode of life which, producing the least 
friction, survives every change and becomes victorious 
over death,* 

By conservation of energy is not meant asceticism, 
but such action as produces no reaction ; a life which 
lengthening the period of time between birth and 
death, by increasing the increment of life itself, so sub- 
limates human nature as to make possible eternal 
youth. 

Eternal life after all is not less but more than con- 
servation of energy, a life in which there is and can be 
no waste and consequently no need of experience. 
This is the Divine life. For when life has not apotheo- 
sized itself: that is, unfolded and perfected itself, 
waste goes on, until the alloy is separated from the 
gold and the pure gold remains. The mystical assign- 
ment of the power of gold to that of the sun implies 
what is here meant. Evolution means refinement, not 
reproduction of old or new forms of creation. And 
while this plan dominates life, evolution proves that 
life is actually working out the plan. The universe, 
illustrated by the pyramid of life, seems to incorporate 
the plan which the ancient builders embodied in these 
unique geometrical structures. Who knows but that 



* Gerald Massey truly says in " Natural Genesis," " There may be 
more vital relationship to the source of life in creating a life that in all 
the asceticism of those who are still unconsciously seeking to save their 
soul as a spermatic essence, a Light of the World that may be typified 
by a wax candle, as it was by the oil of Horus, the Anointed. It is in 
action rather than in contemplation that we can plumb the dark profound 
and touch bottom or obtain response. The natural is the true, the un- 
conscious way to the conscious source of all." 

65 



this world of ours is a symbol, more vast in its signifi- 
cance than the pyramid Cheops?* For if it be true that 
it is an enduring monument of life, perpetuating as 
well as exemplifying by its numbers and measures 
those canonical laws which were the pattern and source 
of later theological systems, it is a fitting symbol of the 
universe itself. 

The apparent resolution of life into phenomena, 
mind into thoughts and spirit into sensations, is no 
less a mystery than the permeability and penetrability 
of matter by spirit. Yet as matter is a veil which dis- 
closes life, as life is a veil which reveals spirit, the fun- 
damental and ultimate object of life is related as the 
circumference of a circle is to its centre, so that the 
natural and spiritual life find a common ground of ac- 
tion and inspiration. Life waits upon spirit and its law, 
as mind upon consciousness and its law. As desire is 
at the basis of all experience or action, Divinity like the 
sun dispels all shadows of separateness, hurling dark- 
ness into the abyss of oblivion and permitting the ego 
to shine forth in its native, original glory. So that 
man, to say nothing of other creatures, has access to 
this source of omniscience and indeed is led by it. And 
the correspondence between the spheres of the ego, in 
the material and spiritual world, is an endless chain of 
inspiration and thought, fitting into the normal life and 
indeed destinating it. 

It is not remarkable therefore that the soul of man- 
kind unfolds from the spirit of universal life within each 
separate life, or that in the human kingdom it is nour- 
ished in knowledge and understanding from a divine 



* See " The Canon," published by Elkin Mathews. Also consult 
book of " Measures " by Skinner, and a recent work entitled " Nuggets 
from King Solomon's Mine " by John Barnes Schmalz. 

66 



source quite beyond, but nevertheless within the sphere 
of, our own normal powers. Nor is it strange that 
thought should not only be the measure of life itself, 
but also the means by which the absolute and relative, 
the eternal and temporal, the infinite and finite should 
meet on a common parallel or in a mystic sphere, 
where the mystery of Divine sovereignty and human 
freedom becomes intelligible from the human viewpoint. 
If experience is the product of thought, and sensation 
is the product of experience, thought itself is the 
product of the ego, acting in a sphere where, as Paul 
hinted, the natural which is first should precede the 
spiritual which is last. And by this is meant that 
thought, like fire, calcines the soul, so that nothing re- 
mains but the spirit of thought, which is the spirit of 
life itself, the first becoming last and the last first. But 
man is led and fed telepathically by the sovereign spirit 
to do and to be as he feels or thinks, to the end that 
the river of his thought may at last find its source in 
the ocean of being. 



6 7 



CHAPTER IX. 

Spiritualism, Excarnate Spirit Thought 
and Telepathy. 

It is neither scientific nor practical to make telepa- 
thy cover or explain the whole range of psychical and 
supernormal phenomena, an error into which many 
psychical researchers drift. That the subjective and 
objective mind of the percipient and recipient play 
important parts in telepathic and psychical communi- 
cations no one who is familiar with the subject of 
Spiritualism doubts. How much the substrata of 
the subliminal or subjective mind tincture or affect tele- 
pathic messages will be known as the psychologist lays 
bare the inner workings of the mind and reveals the 
conditions on which all telepathic phenomena depend. 
But it is positively proved by the investigations of the 
most advanced psychical researchers that whatever 
influence the subjective or subliminal mind has 
on psychical phenomena, telepathy, in the techni- 
cal and broadest sense, cannot be made the working 
hypothesis, nor can it be made the cause of all medium- 
istic and psychical experiences. There are so called 
mediumistic and psychical phenomena, hitherto un- 
classified, for which telepathy can account, and it is 
the province of the telepathist to know what the limita- 
tions of this branch of supernormal psychology are in 
dealing with cognate and similar abnormal and super- 
normal phenomena. 

First, let it not be forgotten that normal phenomena 

68 



are related to supernormal by the law of correspon- 
dence. Both clairvoyance and clairaudience as the 
supernormal powers of seeing and hearing are but 
higher forms of perception, dependent upon the same 
spirit and consciousness which the normal senses em- 
ploy. But mediumship at once makes a distinction 
between normal and abnormal. As the supernormal is 
never abnormal, so the normal is never supernormal. 
The abnormal is a deviation from the usual, natural 
form or manifestation of life and law. 

The mysteries of the multiple personality are not 
explained by mediumship, unless they are phenomena 
of spirit obsessions or preexistent lives, or reminiscent 
experiences brought again to the surface of the self- 
consciousness through some brain or mental abnormal- 
ity as was the case with Mollie Fancher.* And it 
might be possible, if reincarnation is true, that such 
singular phenomena as the multiple personality or as 
are involved in a chain of strange obsessions dug out 
of the occult spheres of the mind by suggestion or 
negativity under hypnosis, are after all the once fa- 
miliar facts preserved in the supernormal memory and 
revoked by lapses of normal powers brought on by 
organic or functional derangement. 

The distinction made between normal, abnormal 
and supernormal phenomena are distinctions which the 
teacher of the new psychology will make, and it will 
clear the atmosphere of much fog concerning words 
and terms now happily in vogue. 

A phenomenon is not abnormal merely because 
unusual, nor abnormal because supernormal : that is, 
because the result of the operation of a normal power 

* Read the late Judge Abram Dailey's history of the Brooklyn 
enigma, Mollie Fancher. 

6 9 



raised to a higher, purer, more spiritual vibration. An 
abnormal phenomenon can be produced both super- 
normally and often normally. And when it is claimed 
that mediumship plagiarizes the normal while it hints 
at or implies the supernormal, the law of supernormal 
in relation to the normal and abnormal is made plain. 
To illustrate ; a body is the organic form or vehicle of 
a spirit called man. This body is a chemical composi- 
tion. The spirit gives it form, life, intelligence, mor- 
tality. This is normal, and the body, life, mind, intel- 
ligence, may be called the NORMAL PHENOMENA of 
spirit. If this is so, and the spirit is immortal, then 
MEDIUMSHIP as Spiritualism and the Psychical Research 
Society have proved, affords the excarnate spirit the 
means (by a law not yet known) of producing similar 
(but abnormal) phenomena under natural conditions. 
This explains how the abnormal relates to the normal 
on the plane of phenomena, A hand, a face, etherial- 
ization, moving of ponderable objects, writings, inspira- 
tions, trance — these are possible through mediumship, 
because they are the -natural, fundamental phenomena 
of a human spirit. As this is clearly perceived, me- 
diumship will appeal to the investigator of psychic 
phenomena, with all that it implies in the supernormal 
world of spirit, and not as the operation of spiritual law 
in the material world in a supernormal sense. Physi- 
cal and mental phases of mediumship do not disprove 
what is here claimed for mediumship. Nor does it 
disprove what is here affirmed of the supernormal 
powers. The law of correspondence obtains and holds 
good among all the powers, whether they produce 
normal, supernormal or abnormal phenomena. And if 
it be true that "spiritual things" (psychical or super- 
normal) must be spiritually discerned, it follows that 

70 



the power of seeing or perceiving spiritual things is the 
same, only the ego is functioning on a higher (super- 
normal) plane. 

It is not strange that telepathy as an hypothesis of 
psychical phenomena should show striking analogical 
agreement with Spiritualism. But these analogies 
simply show the more independent operations of the 
spirit in the thought world. Back of psychical phe- 
nomena are principles or laws which the spirit of man 
employs in telepathic communications; for, if thought 
is divine in its origin, and influences the ego from 
within the sphere of its potential desires and needs, if 
man is inspired telepathically, and we can transmit 
both normal and supernormal thoughts to each other 
and to excarnate spirits, as is proved by Spiritualism,* 
then telepathy and Spiritualism cover and explain 
much the same phenomena, in much the same way. 
And lest the student or expert in telepathy might at 
once conclude that if by telepathy man, without any 
consciousness or proofs of immortality, can produce 
many phenomena covered and explained by Spiritual- 
ism, then the evidences of Spiritualism are discredited, 
it must rather follow, and in fact it follows, that the 
reverse is true — Spiritualism proves telepathy! 

Now savages have psychical experiences which 
the most highly civilized experience on higher planes. 
Dreams so blend with visions, reveries with ecstacies, 
that some pathologists and even psychologists have 
classified these phenomena under the head of hysteria, 
while others more advanced have found in them the 
extraordinary evidences of a detached, supernormal in-- 



* At seances one need but think and the excarnate spirits read the 
mind instantly and report the thought unmistakably. 

71 



telligence.* They can no longer be set aside or dis- 
missed as the product of imagination or superstition. 
The quantity is too enormous and the universality too 
common to consign them to the realm of fiction. 

Imagination is a faculty of the human mind, but 
what one imagines is not identical with dreams, visions, 
ecstacies. What part imagination plays in the pro- 
duction of these experiences is an important study, 
but such phenomena still exist and persist when one is 
quite aware of the possible activity or intrusion of im- 
agination. Nor are they the spasmodic ebullition of 
memory, especially that occult form of it called pre- 
existence ; for they deal chiefly with future rather than 
pasi events. Dreams are made of experiences which 
are stored away in the memory, but visions, as the 
Prophet wrote, arise out of the potentialities of man's 
future. M Old men [because retrospective] shall 
dream dreams," and "young men [because prospec- 
tive] shall see visions." 

One revives or repeats in sleep his dreams, as it 
were from phonographic reports, but the other extem- 
porizes and materializes before his mind's eye the 
things that are to come. 

This is the exact distinction between dreams and 
visions. 

Another important fact about visions is that they 
seldom come — or if they do, are usually transmitted 
symbolically — at night, but they transpire early in the 
morning or often when awake. Day dreams are re- 
productions of the past, objective but conglomerate 
experiences or fancies, and like reveries, are often illu- 



*A detached, supernormal intelligence simply means the ego func- 
tioning on a plane independent of the normal self consciousness, as is 
the case often in catalepsy. 

72 



sive, mental silhouettes or shadow pictures of dream 
stuff. 

To say that visions could not appear is, a priori, to 
deny what does appear ; but to say that they float into 
the mind without either law or cause and contradict 
the ordinary experiences of life, is to affirm what is 
neither scientific nor true. All psychical experiences 
depend for their expression and manifestation upon the 
same law of causality which governs nature. 

Spiritualism as dealing with psychology proves that 
the ego functioning in or through the objective and 
subjective mind has psychical experiences of a super- 
normal order which are independent of spirit obses- 
sions and are not wrought upon or within the mind of 
the active agent or percipient by outside telepathic 
means. Indeed, while this is true, it is further shown 
that it is not easy or always possible to separate tele- 
pathic from excarnate spirit or outaide telepathic 
agency. All three forms of phenomena may appear 
in a single manifestation. Telepathy can explain its 
own and sometimes other phenomena, but never 
Spiritualism. This is the point which must be made 
clear and will at last be accepted as the only intelli- 
gent and reasonable position. 

The following story is vouched for by a prominent 
real estate man of Boston, whose name and address 
can be furnished and the facts corroborated as here 
stated. Other names have been substituted for the or- 
iginal ones. The case is peculiar, for the experience 
covers a dream, an excarnate spirit visitation, a tele- 
pathic incident and a normal fact or report of a dream. 

Mrs. Edgar B. Brown, widow, owing to her failing 
health, came down from Deerfield, N. H., to consult 

73 



our family physician, Dr. George G. T , who was 

then living either on Marlboro or Newbury Street, 
Boston. She and her sister-in-law, Mrs. Frank W. 
N — — , also a widow, were boarding on Arlington 

Street. Mrs. B , hearing that Dr. T— had a 

slight cold, though it was not considered serious, had 
delayed her visit to him for a day or two. 

A brother-in-law, Mr. Percival A. Jones, was at that 
time living in a suite on Quint Avenue, Allston, at 
whose home some months previously Mrs. Edgar B. 
Brown's husband had died. A sister, Mrs. William 
Smith, was living on Beacon Street, Brookline, with 
whose family Dr. T — — - was intimately associated, often 
calling on Mr. Jones after his professional visits for the 
day were ended. 

One morning Mrs. Edgar B. Brown came into Mrs. 

F. W. N y s room, saying she had a most peculiar 

dream the night previous, adding, a We were all out at 
Jones' house, where in the parlor around the table sat 
Mrs. Jones and Percival, her husband. I came into the 
room and inquired of Mrs. Jones if she knew how Dr. 

T was. As I did not get any answer, I thought 

the question might not have been understood, so I 

asked again how Dr. T — was. The second time no 

answer was received, and, feeling provoked, I turned to 
Percival Jones and asked him the same question. He 
did not answer, but hung his head, arose and walked 
out of the room. 

Soon after, I dressed myself to go in town. I 
walked down Quint Avenue to the junction of Brighton 
Avenue, and waited for a car. Soon one came along, 
into which I entered, and sat down by the side of my 
father. (He was at that time in the spirit world.) Af- 
ter our greeting I asked him the same question that I 

74 



has asked Mrs. Jones and Percival. Did he know how 

Dr. T was? He answered, " Did you not know 

that Dr. T is dead?" 

Mrs. Brown had scarcely finished telling Mrs. N 

her dream when the telephone bell rang, and Mrs. 

N — was wanted on the line. The call was from 

her sister, Mrs. Smith, who notified her of Dr. T -*s 

death the night before, to which she replied : "Why, 
Grace (Mrs. Brown) has just been telling me about it.' 1 

Here is another and equally remarkable case. The 
night of July 4, 1908, at about eleven o'clock, after my 
wife had passed away, she telepathed to a friend the 
fact, who in a dream was literally pulled up to a sitting 
position in bed and awakened, while she saw standing 
before her my wife's spirit, clothed in a street costume. 
The dream or visitation came no doubt as announce- 
ment of her death and to urge her to go at once to the 
house, — a mile or so distant, — and comfort the mother- 
less children and bereaved husband. She did not learn 
however of her death until informed by phone a day 
or so afterward. 

This incident is strengthened by the fact that Mrs. 

E and Mrs. G had just planned some summer 

outings, to which she and the family looked forward 
pleasurably with, however, this sad ending. Later, at a 
seance with an unprofessional psychic, the spirit of Mrs. 
Grumbine corroborated this incident. 

The reports of the Psychical Research Society are 
filled with classified experiences of a similar and im- 
pressive sort. Spiritualism is an astounding historical 
record of even more extraordinary abnormal and su- 
pernormal facts. 

If telepathy can be proven to be a law of thought 

75 



or the means of thought transference, — whatever other 
mysterious or undiscovered laws lie back of or within 
it, — then abnormal and supernormal phenomena be- 
come exactly what might be expected. Among those 
who hitherto realized such phenomena and who sought 
for their source and explanation in vain, the spiritual 
hypothesis which modern Spiritualism propounded in 
the beginning becomes at last the only workable rule 
or law of life. 

And whatever the advocates of the new psychology 
may claim for these facts, or whatever novel theory the 
exponents of psychical research may advance in the 
future, indeed, however extended, the sphere of our 
own Divinity may reach within the unexplored spheres 
of the human soul, the normal, abnormal and super- 
normal phenomena of spirit will each as a class occupy 
a characteristic sphere, though the psychologist may 
be unable to separate them to a nicety. 

Mediumship, as here shown, will cover abnormal 
psychical phenomena, and all other such phenomena 
will have to be comprehended and explained by the 
word supernormal. The supernormal will never be- 
come the normal as the word normal is technically de- 
fined by science. And since Spiritualism proves by iis 
abnormal phenomena that the normal and supernor- 
mal powers are one and the same, only differing in de- 
gree of expression, — that is, the supernormal powers, 
as clairvoyance, clairaudience and clairsentience being 
the normal seeing, hearing and feeling raised to a high- 
er, finer and more spiritual degree or increment of 
power, — it follows that the thought and the life can be 
sublimated and purified, so that our own spirits can 
function at will on the supernormal plane of being and 
have the fullest knowledge and joy of such communion 

7 6 



and find at last the proofs or demonstrations of both 
immortality and Divinity, not outside of ourselves as 
through mediumship and abnormal spirit phenomena, 
but within ourselves. 

And this follows that no psychical researcher or 
member who has earnestly, fearlessly and honestly 
pushed the theory of telepathy to the extreme limit of 
its application to abnormal and supernormal psychical 
phenomena has not seen it break down under the 
weight of evidence in favor of Spiritualism. Spiritual- 
ism not only hypothecates and proves that excarnate 
spirits are back of abnormal phenomena, but that spirit 
is the sovereign, active agent of all supernormal phe- 
nomena. A few hard-headed and conservative investi- 
gators like Podmore refuse to yield to the most con- 
vincing evidence, and sum up their prejudice by de- 
claring with the late Sir David Brewster that "spirits 
will be the last things he will give in to." Of course, 
such an egotistic and pseudo scientific attitude of mind 
is childish, to say the least. The time has passed when 
the enormous total of facts can be scorned or rejected ! 
The cock-sureness of inexperience, the a priori igno- 
rance and the boastful prejudices of men of science are 
today alike inexcusable, in view 'of what is now ac- 
cepted the world over as proved for all time. How- 
ever, this does not mean that all that passes for ab- 
normal and supernormal phenomena must be accepted 
under the name of Spiritualism nor without careful 
investigation and under the most rigid scientific or 
test conditions. This goes without saying. But what 
is Spiritualism? Is it comprehended by spiritism: 
that is, by mediumistic phenomena only, produced 
under some form of spirit control, obsession and 
trance? This is the popular notion, and the public 

77 



has been openly taught or educated by most of the 
spiritualists themselves, their speakers and mediums, 
that this is what the SPIRITUALISTIC, if not the 
SPIRITUAL, hypothesis means. So that Spiritualism 
and spiritism have come, until very lately, to be inter- 
changeable terms, to signify one and the same thing. 
No explanation was more incomplete and unspiritual. 
As Spiritualism is not the invention or creation of 
man, as there is no patent on the word, as it is also 
an elastic word, capable of the profoundest as well 
as the most shallow interpretation, as no school of men 
or church are the oracles of its philosophy or re- 
ligion, the word can and should be given a spiritual 
and scientific rather than a sectarian and necromantic 
definition. Emerson made it stand for spirit, the 
spiritual life, spirituality, in contradistinction to matter, 
the material life and materiality ; and these words were 
not to be used as opposite to or antithetical of each 
other, but rather in the only way in which life and its 
phenomenal forms will harmonize with the law of cause 
and effect. Without spirit, the spiritual life, and 
spirituality, there could be no matter, material life or 
materiality, and peculiar as the juxtaposition of these 
words seems there is a logical and sequential corres- 
pondence, which the phrase divine immanence helps 
us to understand. 

Life is essentially spirit and spiritual, however 
material we may make it. Spirit permeates matter, 
whatever agnostic science may say to the contrary. 
And it follows that since there is and can be no matter 
or life without spirit, our personal, individual spirits, 
by abnormal and supernormal phenomena, prove and 
seek to prove their Divinity : that is, their spiritual 
substance and nature by thus demonstrating their im- 
mortality. 



To do this the excarnate spirits choose two means 
or paths to the one end — one is by MEDIUMSHIP 
(trance or automatism), so called; the other is by 
ADEPTSHIP (consciousness). 

The former is the abnormal ; the latter the super- 
normal means to the end. Both are allowable in the 
laws of our being and permissible by Divine wisdom. 
Mediumship or the retrogressive method is not so free, 
simple and conscious a source of knowledge as adept- 
ship or the introgressive. Hence, no doubt, the uni- 
versal opposition to the spiritistic movement. But 
when the spiritistic movement (mediumistic) is under- 
stood, who will doubt its daily blessings or its omni- 
present providences? 

Adeptship deals with that means to a knowledge of 
our personal immortality and Divinity which the spir- 
itual use of our own supernormal powers affords. 
And since to practise mediumship and demonstrate 
excarnate spirit presence one must become a medium, 
he must allow r his soul, mind and body to be over- 
shadowed, inspired, impressed, influenced, controlled 
and obsessed by the excarnate spirits, as the case may 
require. In short, he must be willing to become a nega- 
tive, on which the excarnate spirits can produce not only 
the phenomena which man is to receive as indirect proofs 
of his own immortality and Divinity, but of the immor- 
tality and Divinity of the manifesting spirit intelli- 
gences. The difference between the two, that which 
produces abnormal and that which produces supernor- 
mal phenomena, js at once clear. And it surely will not 
be a stretch of imagination, nor a twisting of the law of 
spirit to add, that mediumship hints at or implies po- 
tential adeptship, as a higher, more direct proof of im- 
mortality than that afforded by mediums through 

79 



mediumship, as mediumship hints at and implies 
Divinity: that is, the power and realization of God in 
us. This deduction is all important. 

From the normal to the supernormal is but a step, 
as from the normal to the abnormal is but a lapse, with 
the exception that all can realize their supernormal 
powers who will, and therefore can consciously function 
on the plane where communion and communication 
between incarnate and excarnate spirits is a blessed 
fact; while only a very few, perhaps less than one out 
of every fifty thousand is a medium who can receive 
genuine, abnormal proofs of excarnate spirit existence 
and identity. 

No theologian or scientist who ponders or pon- 
dered deeply the saying of Jesus, "I am in the Father 
and the Father in me," or that equally profound state- 
ment of Paul to the Athenians, 'Tn Him ye live and 
move and have your being," ever dared to explain 
where the Divine and human substance or intelligence 
begin and end. And under the circumstances it is far 
more in keeping with recent psychical findings to ad- 
mit the Divine immanence in mind and matter, which 
God can withdraw as the spirit is withdrawn from the 
body, than to attempt to separate man and God, or 
the human from divine life by the sophisticated and 
false theories of theologians. Since as Paul taught 
in Corinthians II. that man knoweth the things of a 
man by the spirit, it is this spirit which can be called 
the spark of Divine immanence, which qualifies the 
man ; so that when it is known as Spiritualism proves, 
that spirits produce the abnormal phenomena through 
mediumship, which affords the world a certain direct 
proof of their immortality and an indirect proof of 
our immortality, then our own Divinity, immortality 

80 



and the potential, supernormal powers within us, which 
we should express, in order to substantiate and corrob- 
orate the other exotic material evidence, should at 
once impress their dormancy or potentiality of exist- 
ence and their awakening upon us as the next step in 
the life and the greatest work ever placed before us ! 
And since telepathy as a supernormal fact of being 
has hinted at what the abnormal phenomena of Spirit- 
ualism imply, why should there be any longer any 
clash among religionists and scientists as to the mes- 
sage of Spiritualism and the duty of the church? If 
the church has become corrupted by a false doctrine 
and worldly life, and today courts power and wealth 
more than the truth, it must accept the larger revela- 
tion of God by living the spiritual life or perish. And 
Spiritualism as the Universal Religion* in this high 
and only sense can never be error or evil ; nor is it to 
be judged by any human product or personal revela- 
tion or the empirical standard, theological creeds or 
historical systems of ethnic religion. Its one source 
of knowledge should be truth, its one motive for action 
love, its ideal and end heaven, attained within and ob- 
tained without by truth and love. 

If, therefore, it is emphasized that Spiritualism as a 
scientific, demonstrable fact of religion is mediumship 
plus adeptship, it is not to be forgotten that medium- 
ship will only be supplanted by adeptship when man 
knows or realizes, not so much from the testimony of 
the senses that he is immortal, splendid as such a reve- 
lation is, nor that he can commune and communicate 
with deceased loved ones in this vicarious way, com- 
forting and providential as such intercourse is, but that 



*See brochure on "Universal Religion" by the author. 

81 



as spirit, he can, should and will now on earth at the 
present time, do the utmost to lift his own veil, remove 
his own conditions, exalt his own mind and purify his 
own life, that he may function on the supernormal 
plane in a free, conscious way, and so have the spirit- 
ual plus the material evidences of spirit presence and 
spirit communion within himself and incarnate such 
facts in a divine life. And that this is the crying need 
of the church, the lay Spiritualist and worker, is sadly 
true. The church fails because it will not live the 
spiritual. The Spiritualist can succeed only by living 
the spiritual life. A means for such psychic and 
spiritual development is now in our hands. Will we 
accept or reject it? 



82 



CHAPTER X. 

Is a Telepathic Code Possible and Practical? 
Some Rules for Experimental Work. 

When modern Spiritualism awoke the world from 
its sleep of death and its torpor of materialism, it pre- 
sented to the intelligence of man a scientific code for 
the interpretation of its generic phenomena, which, in 
simplicity and comprehensiveness, paralleled all rules 
of ethics laid down by Jesus of Nazareth and other 
teachers since his time, when he said, " Let your com- 
munications be i yea and nay/ " 

In Spiritualism one rap is for no, the negative ; two 
for doubtful, and three for yes, the positive, or affirmative. 

It is a code which for economic reasons can not be 
improved upon or surpassed. Aside from the depth 
of meaning in the code, for the declaration of one, for 
no, the N placed before the O means the negation of 
spirit, or matter ; the two, or doubtful, means the seem- 
ing balance and parallel between the yes and the no — 
therefore doubt and uncertainty of one or the other, 
concealed or revealed knowledge, — the one or no, for 
the yes or three ; and the three, or yes, means the 
positive will or law of spirit concerning mind or soul 
and body or matter. All other and derivative mean- 
ings grow out of these simple ones. 

To illustrate the value, power and authority of this 
code of raps, two questions can be put to the intelli- 
gence back of the phenomena of Spiritualism. 

83 



Question. — Who or what cause these phenomena? 
Excarnate spirits? 

Answer. — (Three raps). Yes. 

Question. — Death does not end life? 

Answer. — (One rap). No. 

Question. — Immortality is a fact? The personal 
identity survives the change called death? 

Answer. — (Three raps). Yes. 

Positive questions are answered by yes, negative by 
no. A doubtful answer is always implied in two raps, 
and it has been found that doubt does not always mean 
ignorance of the topic under consideration. Some- 
times it is not wise to say yes or no, and so two raps 
are given. Sometimes a negative or positive reply 
would inspire terror — hence two raps are given, or 
none at all. Should the question be pushed for either 
a positive or negative reply, error is likely to creep in. 
This forcing of the issue by stubborn, unreasonable 
persistence is one of the gravest dangers in the path- 
way of psychical researchers, and the fruitful cause of 
the mass of unreliable material which has libelled the 
fair and pure name of Spiritualism. 

Spirit, soul (mind), and body (matter) are sym- 
bolized by three, two, and one, for the simple and fun- 
damental reason that matter and spirit are the univer- 
sal negative and positive of life. Matter absorbs, uses, 
destroys all that life manifests, while spirit reflects, 
conserves and preserves all that life expresses. This 
is the greater mystery of Spiritualism. 

The triangle of spirit, soul and body is the sacred 
trinity of the Ancients. The apex is spirit. The con- 
tent of the triangle is life, the three lines forming the three 
lines of the triangle, sometimes called the ego, individ- 

84 . 



Uality and personality, are the operative soul, and they 
form the organism, or the body. 

Spirit is the eternal, the Divinity within us which 
matter occults or conceals in its dense, opaque forms 
or bodies. So that when one rap is made to stand for 
ho, or the negative of life, it is to show by dissimilitude 
or antithesis the extreme but integral relation which 
matter bears to spirit. Whatever is less than spirit or 
more than matter is of course a doubtful, that is, im- 
permanent, changeable quantity, and were a question' 
asked about them it could not be answered always in 
the negative or affirmative because they are in a state 
of flux, 

On such cardinal teachings or principles the 
cypher code of communication between world of in- 
carnate and excarnate spirits was established and 
projected. The alphabet was brought into use as the 
key to thought. Whatever was manifested was ac 
companied with its own message or teaching. Thus the 
hypothesis of Spiritualism preceded and followed its 
phenomena as the only key or explanation. 

There is no question but that efforts are beinp 
made by the spirit world, in fact, plans are already laie 
whereby a system of teaching concerning the chemica 
and physiological effects of telepathic thought on th< 
human mind and brain will lead the advanced scientist 
to discover some simple means by which the powci 
and forms of thought can be known and depended 
upon when transmitted from percipient to recipien '. 
Conditions for such experiments are generally vei r 'y 
simple, and when put into practise lead to astonishing!) 
successful results. 

The complexity of life and experience and the de- 
mands first for the commercial uses and advantages < i 



telepathy rather hinder than promote the investigations 
and researches in this virgin field of our psychological 
life, and for the reason that ridicule and scoffing are 
the usual rewards of the ideal but pioneer workers. 
Still, whatever discouragements follow the heroic ef- 
forts of the few brave men and women who seek to as- 
sociate the world of spirit with the world of matter and 
who apply the law of inspiration to the transference of 
thought from one mind to another, regardless of sensu- 
ous means and material distances and who employ the 
spiritual hypothesis as a basis of their experiments, 
these hindrances or limitations act in no sense as deter- 
rents. And from such as fear no foe to truth, who 
refuse to be laughed into oblivion, who know what 
they are about though the ignorant and the Pharisee 
cry out impostor and charlatan and the mob shout crucify 
him, will come whatever the later generations will ac- 
cept and use as a matter of course and without ques- 
tion. This is always so, and the pioneer, a fearless and 
brave reformer, looks upon his work as a mission di- 
vinely appointed, and therefore is neither afraid nor 
ashamed to announce a new idea. 

Despite all that the Psychical Research Society has 
done to collect abnormal and supernormal facts of the 
strange operations of the mind, no important univer- 
sity or college has been brave enough to adopt the 
spiritual hypothesis as the only 'rule of life. Science 
has not yet discovered a system of philosophy by 
which these facts can be made the universal and com- 
mon property of all who choose to put certain rules- 
into practise. That a system of simple rules will and 
can be found which can at least apply to most sensi- 
tive persons, is a fact which cannot be too strongly 
emphasized and generally understood. The postal, 

86 



telegraph, telephone and wireless service accomplish in 
a crude but very satisfactory form what telepathy will 
cover in a most economic and less laborious system, 
when man dares to use the virgin forces within him 
which now go to waste or are untouched, because of 
his indifference to and ignorance of them. Perform- 
ances which the Zanzigs give could not be possible 
between two persons, unless the law of thought and 
consciousness made it possible between mankind 
and the world of spirits. This is an important infer- 
ence, on which must be built the rules and rationale of 
the science of telepathic communications. Psychic 
powers which the Zanzigs exhibit are certainly puz- 
zling to most astute minds because unusual, but their 
work must not be classed among the claptrap of the 
-charlatan or mechanical feats of the prestidigitator. It 
is easier to explain away than explain such marvelous, 
supernormal faculties. How much of mediumship or 
the control of excarnate spirits enter into their work 
they have never told and might not care to do so, if 
they knew, for commercial reasons. And this element 
of occultism and mystery in all such extraordinary 
feats makes it doubly hard for the man of science 
who wishes to know and to get at the facts to account 
for and define. However, the Zanzigs do not claim to 
be mediums, and such feats, if not explainable by the 
old, are explained by the new psychology. Spirit- 
ualism reveals the law by which such phenomena are 
possible. 

What then is the law? It is sympathy and never 
antipathy. Sympathy makes simple and intelligible 
what is meant by the statement quoted by the Zanzigs, 
"Two souls with but a single thought." For it is one 
thing to think a thought foreign to your own mind, 

87 



and quite another to transfer It to another mind, often 
regardless of distance. In the case of the Zanzigs it 
appears on the surface that the ether plays little 
or no importance in their experiments. At any rate, 
the so often quoted value of the ether as a medium of 
communication between percipient and recipient of tel- 
epathic phenomena is not a matter to reckon with or 
against. So quickly, almost instantly, do the thoughts 
travel or pass from the mind of Mr. Zanzig to that of 
his wife, that not even a frictional disturbance in the 
ether seems possible. What may actually happen in 
the ether, both as physical and superphysical matter is 
touched by the thought, may never be known, but it is 
so small and imperceptible and in no sense a condition 
of opposition that even as a medium it may not enter 
into the fact of such experiments at all. But sympathy 
is the very soul of attraction and as such is the secret 
of any telepathic success. 

Sympathy is the basis of the finest and most cor- 
dial relations between souls. As a law it is as potent, 
universal and all pervasive as gravitation or attraction. 
It is the heart of attraction, without which atoms or 
molecules could not be drawn to each other by adhe- 
sion or cohesion. And yet so involved is it in our 
emotions and sensations that few realize that it could 
be both mother of and godmother to them. The sym- 
pathy has its origin in what, in the terminology of the 
new psychology, will be technically defined by the 
word sensitiveness. .Sensitiveness is a supernormal 
power. It is that of feeling, by which one becomes 
aware of the spirit, its influence and effluence. Sensa- 
tion, the senses, our emotions and feelings, are organic 
and physical in their outward appeal to the soul. But 
whatever appeals to the soul through the sympathies is 

88 



inorganic, must come from within and is the product 
of sensitiveness. The sympathies are rooted in, and 
are born of, sensitiveness. To cultivate the sympathies, 
that is, make them acute, responsive and electric, one 
must strengthen one's sensitiveness. To do this, the 
student must seek to function on the supernormal 
plane and think often, — in fact, live for the time, in the 
inner world of psychic vibrations. Above all, one 
must practise telepathy. No exercises or experiments 
which will produce results are to be spurned. In order 
to succeed, certain mental conditions are necessary. 
These conditions are the application of rules for action 
by which uniform results are obtained. 

An objection may be raised here that telepathic 
phenomena are often secured when and where no 
rules at all are followed. True, but haphazard and 
sporadic results are proofs of the operation of the law, 
when they are not evidences of the application of the 
rules of the science. He who understands the science 
and the simple rules for producing results is better 
qualified to secure and understand results than one who 
is ignorant of them. Ignorance is never an advantage, 
but always a disadvantage. Patience, repose, courage, 
hope, faith, tranquility, and above all, a sublime con- 
sciousness of one's Divinity, are virtues one can never 
overdo or exaggerate. The mind should be clean: 
that is, free of objectional thoughts which mar ingress 
to subjective and spiritual states. Disharmonious 
thoughts should never be entertained. Lustful, sel- 
fish thoughts corrupt and darken the mind and harden 
the feelings. The affections should be exalted by ethe- 
rial and ideal meditations. A diet in which condiments 
and stimulants, as coffee, tea, liquors and meats, are 
absent, is preferred and recommended. Abstinence 

89 



from food at times of experiment is better than indul- 
gence or stuffing. Surroundings need" not be any dif- 
ferent from the normal. Still, harmony and an agree- 
able environment are more helpful on the mind than 
their opposite, and therefore one should be pleasantly 
surrounded. The less catering to the physical senses, 
the quicker and more definite will be telepathic results. 
The times for experimentation are the times when con- 
ditions can be best applied and the mind is ready for 
the work. Uniformity in time is unnecessary, although 
popular with public and experimental telepathic enter- 
tainers. Amateurs will find uniformity of time help- 
ful in securing successful transference of thought. 

Simple tests which anyone can use — in short, those 
tests which beginners employ — are the transmission of 
colors and numbers. Letters, words and sentences are 
more difficult because more complicated. If one begin 
with the simple colors, the practical and easy way is to 
think of the color red, blue or yellow, and then of the 
complimentary colors, until the recipient receives the 
thought of the color instantly from the percipient. 
This can be accomplished by practise. To think of 
red, blue or yellow, the percipient holds the mind 
strongly to each color to the exclusion of the others 
and to the extent that he or she can concentrate on it, 
and the percipient and recipient are closely en rapport, 
— that is, in perfect mental and psychical harmony and 
oneness, — the thought will reach from one mind to the 
other, regardless of distance. 

It can be said that conditions of sympathy and 
harmony between percipient and recipient precede and 
qualify perfect telepathic communication. In fact, if 
most attention is paid to the establishment of the spirit 
of sympathetic oneness between transmitter and re- 

90 



ceiver, successful results will be inevitable. No tech- 
nique is available to anyone who rejects simple for 
complex rules and conditions, and who applies some 
elaborate system at the expense of primary and funda- 
mental spiritual principles. An objection may be of- 
fered that for commercial purposes this oneness of 
spirit between percipients and recipients may not al- 
ways be practical or available. Then accurate tele- 
pathic communications cannot be had. Because on 
this spirit telepathy depends and rests. 

A little electrical device called a psychometer may 
be invented in the shape of a compass, containing the 
twenty-six letters of the alphabet and the numerals 
from one to nine and ten (ten being indicated by a 
cypher), with a delicate needle, so magnetized as to be 
susceptible of thought vibrations, as the needle of a 
compass is to magnetic attraction, and such an instru- 
ment may serve the commercial world who are looking 
forward to some private means of communication with 
their friends on business interests at a distance. But it 
is doubtful if any instrument can be attuned to so deli- 
cate a vibration as thought or be capable of deducting 
thought from the mind as a copper wire coil can induct 
electricity. The brain is a wonderful dynamo ; it is 
more than an electric battery, and yet its substance is 
alive with electricity. It, in some mysterious process 
not known to science, can pass an immaterial (spirit- 
ual) to a material (physical) substance — (thought), as a 
physical impact called sensation is conveyed to the 
mind and there transformed within the mind to a 
thought, as a thought can be transformed into a sensa- 
tion or experience of a sensation of physical things. 

There is this coordination existing between the 
phenomena and action of the supernormal powers and 

91 



the normal senses, which staggers the imagination 
when man views the mind in its dual aspect to spirit 
and matter. To run thought off on to a machine will 
prove as difficult a task as to invent a machine which 
will receive thought. However, it is to be hoped that 
the inventive genius of science may yet find a way by 
which (as through mediumship in psychography or 
slate writing) messages can be conveyed not only from 
the spirit world to our world, but from one to another 
at a distance. If such a machine is invented, it will be 
the most delicate in structure which the human mind 
can conceive and will not depend as does wireless 
telegraphy upon a superior electrical voltage. 

When the experimenter has proved the virtue of 
sympathetic oneness of mind and spirit, he is ready 
for telepathic experiments. Some such experiments 
as the transference of a flower may be next employed. 
A red or a white rose, or a pink or a white carnation, 
will be an easy exercise. Whatever two persons like 
the best may be easiest to transfer. Think of the ob- 
ject, say a red rose or a white rose, in a separate or 
segregated form. Individualize it. Picture one in the 
mind ; hold it there with a definite idea of its presence, 
color, form and the sympathetic condition between you 
as percipient and your friend as recipient will make 
haste to transfer it at your will. Then a perfume may 
be tried. A delicate fragrance as violet will carry as 
far as a perfume of a rose, a hyacinth or musk. It 
must be remembered that the mere thought or concep- 
tion of the flower is not sufficient to carry forward or 
transfer to a distance or to another an odor. 

In some rare instances this might follow, but it is 
best and always advisable to smell the flower strongly 
in the mind and concentrate on the particular odor, in 

92 



order to make the experiment successful. From these 
simple experiments other and complex experiments 
can be made, until two persons can indeed translate 
messages and whole letters, for social and commercial 
purposes, and still be operating within the sphere of 
sane, healthy and sound minds and bodies. 

And while Spiritualism has been ridiculed, con- 
demned and neglected by the world at large, the time 
has come for it to show mankind that as all messa- 
ges, either of the nature of physical or mental phe- 
nomena, are sent to the earth, as thought is flashed 
from mind to mind, so excarnate spirits communicate 
with incarnate, so even God, the Spirit absolute, eter- 
nal and infinite, source of omnipotence and omniscience, 
inspires all spirits throughout the universe. 

In the years to come, telepathy will be as common- 
ly practised as is the telegraph and telephone, and the 
one who is not a Spiritualist will be the one who is 
scoffed at, condemned and martyred. 



93 



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